

Book IE , ? MS . 
1103 



LL^e^^a 



i 



ZARATHUSTRIAN GATHAS 



H 
IN METRE AND RHYTHM 



SECOND EDITION OF THE AUTHOR'S VERSION 
OF 1892-94. WITH IMPORTANT ADDITIONS 



BY 

LAWRENCE H. MILLS 

D.D., HON. M. A., PROFESSOR OF ZEND PHILOSOPHY 
IN THE UNIVERSITY OF OXFORD 



CHICAGO 

THE OPEN COURT PUBLISHING COMPANY 

1903 



# 



^5 MS 
1^03 






Dedicated to the memory 

of 

Bai Dinbai Nesserwanji Manockji Petit, 

late of 
Bombay, 

a generous contributor to the endowment of the Professorship of 
Zend Philology in the University of Oxford. 



Preface and Introduction. 

After all that I have written on this subject I will 
not waste many words upon a preface here. My object 
now is to reach a wider circle of intellectual readers, who 
may not, however, yet have become habituated to oriental 
literature. 

I by no means wish to minimise the difficulties of 
Zoroastrian science, 'though I present its interior in this 
popular manner. The questions which arise are exceedingly 
numerous and the problems are severe. Some of them are 
also not susceptible of (a positive) solution, while the 
materials necessary to a critical opinion have actually never 
been at all attempted in any serious spirit by any person 
whomsoever (since Spiegel) except to the extent of the 
Gathas; and the urgent requests which I have received for 
assistance from leading scholars have been based upon the 
exhaustive presentation of these materials made in my 
Study of them K 

As this Preface may be read by persons who hear 
for the first time of the subject I give a further account 
of my stewardship. Aside from the more extended at- 
tempts (S. B. E. XXXI, 1887, Gathas with Zend, Pahlavi, 
Sanskrit and Persian texts with Latin verbatims of the Zend, 
English of the Pahlavi and Sanskrit, together with Commen- 
tary 1892 — 94, (Dictionary now in the Press), other contri- 
butions to the subject have been very numerous, though 
each separate section of them has not extended beyond the 

1 See the Five Zarathushtrian G-athas. 

It is easy enough witk absolutely no (enlightened) public to crit- 
icise us, to offer tentative translation wkere others have preceded us; 
but to afford really exhaustive and not fictitious results on matters 
never yet even properly edited is quite another thing. 



- VI - . 

dimensions of a magizine article (see Roth's Festgriiss, 
Yasna 28, in the sister tongue Sanskrit, Acts of the Congress 
of Orientalists at London in 1892, and at Paris in 1897 
"The Sanskrit Equivalents of Yasna 44 ', (things of the 
utmost practical use), articles in the Zeitschrift of the 
German Oriental Society, in the American Journal of 
Philology, Journal of the American Oriental Society, of the 
Royal Asiatic Society, in the Critical Review, the Nineteenth 
Century Review, the Thinker, the Asiatic Quarterly Review, 
etc., etc. with dates spread over the last twelve years). But 
there seems to be no end to the questions involved, and 
masses of MSS. still remain awaiting space for printing or 
time for re-copying. No,-I do not wish to minimise the 
the difficulties as I am myself the chief sufferer from them. 

But in the meantime, a free rendering as a temporary 
help is an absolute necessity if we are ever to get them 
(more popularly) read. Professors and leading scholars ex- 
pressed themselves as pleased with my translations in the 
XXXIst volume of the Sacred Books of the East (1887); 
others however found them too roughly literal. (One of 
my pupils used to say that he could read the Gathas using 
them almost without a lexicon). But the penalty was a 
somewhat uncouth diction. I cannot of course attempt to 
remedy that defect here: that edition was the only literary 
one which I could offer then; and for such a series as the 
Sacred Books of the East I should not even now venture 
on rounding off the asperities. 

Notwithstanding a too little attractive exterior it was 
as Darmesteter wrote me (for I then dared not look myself) 
'deja cite et apprecie par tous les specialistes ' which was 
enough surely. Aud the chief fault which I find with it 
now is that it is at present some twelve years older than 
when it left its author's hand 1 . 



1 It was the report of a good bit of a lifetime's labour, (t apo- 
logise for much of the personal tone here; it has been elicited by the 
ingratitude of a pupil, and of some so-called old friends who are greatly 
in my debt). 



_ VII — 

It was one of the most exhaustively 'prepared' books 
that ever left a press: see its preface and that of the 
Gathas 1892-1894. The present attempt is a mere second 
edition of the metrical version which appeared opposite the 
Latin word-for-word's in those Five Zarathushtrian Gathas, 
(which are now practically all disposed of 1 ). But as before, 
I by no means allow the free metrical to go out unguarded 
by a word-for-word. Even disinterested friends may in all 
good faith wish to know whether these striking thoughts 2 
in the metrical can be justified by the actual words of their 
original, and they will see that I have done all that I could 
do to satisfy them. And on the other hand the usual groups 
of mendacious malign ants will find it more difficult to mis- 
lead the public. If the word-for-word's are given here as 
well as in the Five Zarathushtrian Gathas no one can assail 
the freedom. 

Departing from custom, I put this verbatim now into 
English, translating and modifying it from my Latin in the 
larger book 3 . Readers in India are more familiar with 
Sanskrit than with Latin and with English than with either: 
here they can read the actual terms with extensions and 
comments separated by brackets. I think the subject is 
worth the trouble which I have bestowed upon it. Said 
the Eev. James Hope Moulton, in the Critical Review: 'The 
Gathas or Hymns of Zoroaster are by far the most precious 
relic which we possess of oriental religion, the only sacred 
literature which in dignity, in profoundness, in purity of 
thought and absolute freedom from unworthy conceptions 
of the divine could for a moment be compared with the 
Hebrew scriptures' (Jan. '96). 



1 I am generously offered another subvention from the British 
Gonvernment toward a second edition. 

2 Most striking in view of their age and circumstances. 

3 It is therefore practically a new edition of that rendering, but 
1 could hardly repeat here all the rich alternatives there presented, which 
together with those in the Commentary (pp. 393—622 and the Dictionary 
still in press) include pretty nearly all conceivable opinions and possi- 
bilites. 



— VIII — 

Mr. Gladstone also mentioned in a private letter of 
October '91: 'I am sensible of the extraordinary interest 
attaching to Zoroastrianism, and grateful to those who . . . 
afford us such help in understanding it'. With regard to 
my critical editions, see below, note I, page ix. It is to be 
hoped that the public which I am endeavouring now to 
teach will not need to be informed that the rare value of 
these hymns arises from their importance in the history of^ 
thought and sentiment. 

If these pieces were indeed written yesterday tbey 
could not be considered contemptible, but they are to be 
valued chiefly for their rarity as the expression of religious 
sentiments at their early date, (as to which see S. B. E. 
XXXI, Introduction p. XXXIII— VIl) ? and as a specimen of 
the force of human thought in its influence upon the then 
coming future. 

If we have any respect for the religious ideas of the 
world and their growth, here are some of their mothers. 
Not that our own personal feelings are direct descendants 
from the sentiments expressed in these immortal fragments, 
but that they are most certainly the descendants of ideas 
that were cognate to them. 

It is needless to say more to those whom I hope will 
read this book. To the multitude who could mention the 
inferiority of these pieces to modern productions, I have 
nothing whatever to say (turpe pecus), except perhaps that 
there is a very large mass of modern anthology of which 
what they affirm could by no means be maintained. 

With regard to the other works I would add one word 
as to the matter of their dates for those who are not in 
the 'swim of it'. I would recall that they were begun so 
long ago as even 1881 when I had already tentatively 
printed some 390 odd pages of my Gathas (all the texts 
Zend, Pahlavi, Sanskrit and Persian with translation of the 
first three). These were imperatively demanded of me by 
the Pythagoras of Aryan orientalism, the sage of Tuebingen 
whose 'ipse dixit' could make or unmake a reputation. 



— IX — 

Having put them into the hands of this most formi- 
dable of personalities, I gave them to the others, and in 
fact this led to the urgent invitation from Darmesteter to 
become his continuator on the Sacred Books of the East, 
which also put in train my connection with this University 
(Oxford). So, some years afterward, when the first sections 
of the Gathas were ready, at the urgent request of some of 
my leading colleagues, I sent them copies, receiving grate- 
ful acknowledgments from them in private communications 1 . 

The various expressions of opinion referred to were 
important enough to me at one period, for there was as 
usual a clique of mendacious pretenders (of a known type) 
who had control of some of the newspapers. And as to 
one particular they are important to me now, for they show 
that I have worked in a catholic spirit. Those distinguished 
gentlemen wko have expressed themselves with much toler- 
ation of my well-meant labours belong to various schools. 
They prove by their sympathy that they do not regard my 
results as onesided 2 . To my sorrow I must confess that 
I have spent more time and labour on this subject and 
its adjuncts than any one now living, or I might almost 
say than any one without the qualification ; and on the 
whole with greater facilities. The XXXIst volume of the 
Sacred Books of the East was made after the only exhaustive 
effort ever even attempted by any one, for I had edited the 
Asiatic Commentaries, Pahlavi, with all the known MSS. 
collated, the Sanskrit with five MSS, and the Persian, and 
made the first attempt ever made by any one at a full 

1 See Darmesteter's remarks even on the interrupted edition and 
so early as Nov. 26th 1883 in the Revue Critique, also another eminent 
person in the London Athenaeum April 12th 1884, the Academy of 
September 13th 1884 (long enough ago!), the Deutsche literaturzeitung 
September 24, 1887, of S. B. E. XXXI; then again of the fuller edition 
of the Gathas the Gottingische Gelehrte Anzeigen of May 1893, 
Revue Critique of September 1893, etc. Pischel in Z. D. M. G. 1896 etc. 
It is usual in issuing circulars for the purpose of promoting the sale 
of a book to cite various notices from reviews. But I allude to them 
here for a particular reason. 

2 Well may they hold to this, for I report almost every con- 
ceivable opinion ancient or modern, while I distinctly express my own 
preference. 



_ x — 

critical exphanation of any of them in any of their parts 
(since Spiegel). I now desire to make the results of these 
exertions as accessible to the general public as may be. 

One very singular and most delicate duty meets me, 
just here. No one indeed but a very ill-informed person 
would expect any two independent translators to agree in 
toto in their renderings of the Gathas, or of any other 
ancient compositions 1 of a difficult nature: but there is one 
modern translation which differs from all others by such 
marked peculiarities that it is quite necessary to pause for 
a moment upon it. It is none other than the French trans- 
lation of the Gathas in the work of my own colleague, the 
late Professor James Darmesteter. I will first premise what 
I have to say by the remark which may sound strange 
enough, but to which I would entreat uninitiated readers to 
give their closest attention. Among the higher circles of 
criticism, strange and reprehensible as it may at first sight 2 
appear, specialists in orientalism, as well as in other branches 
of research, do not value works chiefly on account of their prac- 
tical accuracy as books for ordinary use. It is far too readily 
supposed that both the investigators and those who confide in 
them are already familiar with all that has been edited 
on the subject, so that vagaries and eccentricities on the 
part of any well-meaning expounder will not do so much 
harm, while their hazardous and even sometimes wild con- 
jectures at least stir up discussion. This well known fact 
may be even found printed. 'What helps' is valued, curiously 
enough, not on account of its correctness 3 but on account 

1 Witness the chaos in critical (?) opinions even on the Old 
Testament Scriptures (on the one side) and upon Homer (on the other), 
while with one sole exception opinions on the Gathas are drawing- 
closer together, and may well be comprehended within easily found 
alternatives. 

2 And also at 'second' sight; it is in my opinion an indictment 
against the learning of the epoch that it treats all non-specialists as if 
they were children, but scandalous as it may seem, it is, for the present, 
still the fact. 

3 But why can we not keep our hazardous suggestions for our 
notes? Must we forever assume an air of bigoted conviction while we 
suggest innovations which we hardly believe ourselves? I, for one, 
have guarded r mine (which are often as bold as anybody's) by distinct re- 
marks; see Zeitschrift der d. morgenlandischenGesellschaft, Oct. 1898,p.436. 



- XIII - 

his request for me to take up his unfinished work. And it 
is hard to resist the impression that the difficulties which 
he had previously found in the Gathas * turned his interest 
into a dislike. But that he made his interesting and piquant 
version of the Gathas in no bigoted spirit is certain from 
the language of his invitation to me. 

He had before his eyes these very renderings which I 
am offering now/ then in their first shape, which was how- 
ever in 1883 in many essential respects the same as these 
which I am repeating now; and in spite of the fact that 
they differed in cast from what he himself even then would 
have written, he urged me to reproduce them in the version 
for the Sacred Books of the East (vol. XXXI), which he was 
entreatiDg me to write : "vous n'avez qu ; a detacher de votre 
travail (my Gathas in their originally printed form) la tra- 
duction rhythmique avec quelques notes explicatives et le 
mot a mot (Latin) quand vous ...(?) en ecartez trop. Cela 
vous prendrait infiniment peu de temps puisque le travail est 
deja fait .... Je crois que la chose serait bonne et pour 
vous et pour la collection parce qu'elle aurait la version 
des Gathas la plus au courant possible .... Je le desire 
du fond du coeur; car a defaut de vous je ne vois pas 
qui pourrait faire la chose et la faire bien .... Dans Fespoir 
d'une reponse favorable, 

Je suis, 

Votre bien devoue 

James Darmesteter 2 " 

I reciprocate my greatly distinguished friend's most 
generous confidence. As he most certainly would even then 
have differed from the very versions which he at the same 
moment was honouring in such an extraordinary manner, so 

1 See 'his preface to the Yasna', 'he shrank', he says, 'from the 
enigma. 

2 This citation may serve as a correction to the remarks which 
appeared in the Revue Bleue of Paris February 1895, and also in the 
Annuaire of the University of that year, which left the extraordinary 
impression that I suggested!! the arrangement 'avec cet oubli de soi 
qui characterise le vrai merite . . . il cecla a M. Mills l'honneur d'achever 
la publication', etc. 



- XIV - 

I would with equal emphasis call attention to the great 
value of all his suggestions in the light of higher studies, 
even if I must except his French version from the list of 
profitable popular renderings. Its value is wholly interior, 
and ordinary readers who regard it as a complete report 
for the learned, but still not professional public, will be led 
astray. Surely it is enough for a great scholar to influence 
an entire school. 

With regard to the view which he reports, again de- 
riving it from a French friend 1 P that Vohu Manah was Philo's 
Logos, I would say briefly that Vohu Manah as Vasumanas. 
the name of a Vedic Rishi, shows that the idea was as 
familiar to India as Asha, Khshathra, Aramaiti, etc. were. 
These are all found in the Rig Veda, though some- 
what scattered, and are all 2 very old. Their forms were Rita, 
Vasumanas, Kshatra, Aramati, Sarvatati and Amritatva. 

If the Logos has any analagon in the Avesta it is 
Asha, and not Vohu Manah 3 . But if Philo invented either 
he must have invented the Veda as well, for the reasons 
given. Moreover the concept of the Logos is radically 
heterogeneous from that of Vohu Manah. The Logos of 
Heraclitus, hardly recognisable in Plato 4 , was further perverted 
by Philo into an intermediary between God and matter, which 
latter was regarded as evil, an idea radically opposed to 
the Gathas, according to which God created nature animate 
and inanimate. 

It had absolutely nothing fundamentally to do with 
the Vohu Manah or Asha of the Gathas. Some of the detail 
in its treatment inay, however, have been coloured by the 
Zoroastrian theology which leaked through the Hebrew liter- 
ature till the time of Philo. 

1 So reported to me by the gentleman himself (this friend, not 
Darmesteter). 

2 Except the actual form of vasumanas; the name is genuine but 
later vedic in the Rik. 

3 Vohu Manah came to the front from a mistake in the traditional 
exegesis as to Y. 28, 2 or 3; see my Gathas at the places. 

4 Plato was once a close hearer (at Athens) of Cratylus the pupil 
of Heraclitus; cp. Arist. Metaph. 1, 6. 



- XV — 

As I hope to publish before long art extended state- 
ment of the reasons for believing the Gathas to be old, (i. e. 
to date several centuries before Christ), I add only a sum- 
mary of the points, gathering up what I have said on vari- 
ous occasions 1 . 

First, the Gathas are original, meaning by the term 
that they show evidence of having been composed by persons 
who expressed in them genuine feelings called into play by 
actual and contemporaneous events. The reasons for believ- 
ing this are, first, their excessive personality, second, the 
depth and fervid character of the convictions, desires, hopes, 
fears and aversions expressed in them, (a) These emo- 
tions reflect passing events, some of which are incidentally 
mentioned, (b) These events are totally unlike any fictitious 
occurrences such as are reflected in the later Avesta, as they 
depict long and tedious struggles and are often painful 
in their detail, (c) No reliance whatsoever is placed by me 
on any statements which occur in the Gathas as such. All 
conscious statements would be as worthless for literal proofs 
as the general run of historical statements are. But state- 
ments which occur in the course of the delineation depict in 
passing and without intention the state of the facts, as for 
instances the names of the chiefs, the prevailing warfare, etc. 

It being conceded that the Gathas are personal, they 
must have been composed at least 700 to 1200 years B. C, 
for all their colouring and the vital chord of their existence 
is associated with the Rig Veda, the Amshaspends them- 
selves being old ante-vedic ideas, (see above), and the lan- 
guage, even to the names, being in its ancient shape. Their 
forgery at the time of Christ is simply a ridiculous propo- 



1 See the Introduction to the XXXIst volume of the Sacred Books 
of the East. I have been invited by the Trustees of the Sir J. Jejee- 
bhoy Translation Fund of Bombay to write an exhaustive treatise on 
the 'Antiquity of the Avesta'. This work is now in manuscript, and I 
hope soon to print it. It has brought me back to familiar reading which 
first drew my attention to the Avesta, and I have had an interval of 
rare gratification in reopening my old inquiries begun with fervour more 
than a quarter of a century ago. 



- XVI — 

sition, as it would have been a literary miracle (requiring 
a subtle band in a blase age). That they were genuine and 
still written in Iran at the time of Christ scarcely needs an 
answer. These vivid supplications (in the first personal) 
and wrangling strophes could not possibly have been genu- 
inely produced at the time of Christ in Iran where the 
language had been Pahlavi for centuries, even to the proper 
names. No priestly schools could have so preserved the 
Zend as that persons could have written the fresh and 
passionate Gathas in its forms at that time. The later 
Sanskrit literature was composed in the dead language, but 
none of it corresponds closely to the Gathas, and it was a 
'dead' language which had an immense extant literature 
surviving in it and continually increasing. It was no more 
'dead' to the later periods than Latin was 'dead' among 
the schools of the mediaeval Church. 

In Zend there is nothing but the Avesta**, in Sanskrit 
there is a great literature which was possibly more extensive 
at the time of Christ than now. Parts of the later Avesta, 
as I stated in my Introduction to S.B.E. XXXI, might have 
been written yesterday, but only parts, and the later Avesta 
is not the animated Gatha, with its constant address to the 
Deity in the second personal. 

This leads me to another important matter. Nothing 
seems to me so silly as the discussion about the historical 
personality of Zarathushtra. The absence of all care which 
characterises statements with regard to Zoroastrianism makes 
it almost a hopeless task to make distinctions. Of course 
Zarathushtra in many later documents of Zoroastrianism is 
a mythical person as to the characteristics attributed to him, 
including his so-called history 1 . He is a mythical demi-god 
even in the Avesta itself, that is to say in the genuine but 
later Avesta. In fact Zarathushtra is superhuman every- 



1 And he appears iu a list of Perso-Babyloniau Kings, as reported 
by Berosus (so cited long- since by Haug and others, though without 
reference; I am now also at this moment of writing accidentally sepa- 
rated from documents). 



— XVII — 

where, both in the later Zoroastrianisin, which corresponds 
to the mediaeval period when viewing" Christianity, and in 
the very oldest parts of the New Avesta. 

Of the Zarathushtra as disclosed in the Gdthas alone can 
it be said that he is an historical person ! • but what a per- 
son! As Professor Cheyne has justly remarked, his public 
was higher in tone than that appealed to in the majority 
of the Psalms 2 . 

Let these self-obvious distinctions be borne clearly in 
mind (if it be possible that any distinction can be so held 
in mind while considering this subject, so doomed to mis- 
conception); Zarathushtra is a living person solehj in these 
original strophes. Like the heroes of early Greece he is 
divine in different degrees in all the remaining Avesta. To 
sum up in the briefest manner what I have now said here, 
the Hymns are ancient because they are closely allied to 
the ancient Indian Vedas, evident signs of contact between 
Ahura-worshippers and Daeva-worshippers abounding in both 
the Old and the New Avesta. There is no direct historical 
connection whatsoever between either Vohu Manah or Asha 
and the platonic-philonian Logos because Vohu Manah (with 
Asha and the rest) belonged to the Vedas as well as to the 
Avesta under the modified names cited (see above) hundreds 
of years before the Fhilonian Logos was thought of 

These rough poems in metres 3 identical with Vedic 



1 I do not say that he is here the same person who is so often 
alluded to in so-called history and in acknowledged myth; we even 
have the name among a list of ancient kings (see p. XVI); and of 
course it must have been often reproduced, for it became, at least in 
the Avesta itself, one of the titles of a Governor of a province and is 
even used in the superlative form 'the most Zarathushtra'. We do 
however claim that the fictitious importance attributed to all the Zara- 
thushtras scattered up and down the pre-christian ages, was borrowed 
from the singular man whose personality, together with that of his col- 
leagues, is so strikingly revealed in these early pieces. 

2 See the Origin of the Psalter, also his, article in answer to 
Mr. Gladstone in the Nineteenth Century Review of Dec. '91. 

3 Do people remember that the ancestors of the Aryan-indians 
were once identical with the ancestors of the man or men who wrote 
the Gathas, and that the territory on which these hymns were first 
sung was approximately the same as that on which the ancestors of 



- XVI - 

sition, as it would have been a literary miracle (requiring 
a subtle band in a blase age). That they were genuine and 
still written in Iran at the time of Christ scarcely needs an 
answer. These vivid supplications (in the first personal) 
and wrangling strophes could not possibly have been genu- 
inely produced at the time of Christ in Iran where the 
language had been Pahlavi for centuries, even to the proper 
names. No priestly schools could have so preserved the 
Zend as that persons could have written the fresh and 
passionate Gathas in its forms at that time. The later 
Sanskrit literature was composed in the dead language, but 
none of it corresponds closely to the Gathas, and it was a 
'dead' language which had an immense extant literature 
surviving in it and continually increasing. It was no more 
'dead' to the later periods than Latin was 'dead' among 
the schools of the mediaeval Church. 

In Zend there is nothing but the Avesta**, in Sanskrit 
there is a great literature which was possibly more extensive 
at the time of Christ than now. Parts of the later Avesta, 
as I stated in my Introduction to S.B.E. XXXI, might have 
been written yesterday, but only parts, and the later Avesta 
is not the animated Gatha, with its constant address to the 
Deity in the second personal. 

This leads me to another important matter. Nothing 
seems to me so silly as the discussion about the historical 
personality of Zarathushtra. The absence of all care which 
characterises statements with regard to Zoroastrianism makes 
it almost a hopeless task to make distinctions. Of course 
Zarathushtra in many later documents of Zoroastrianism is 
a mythical person as to the characteristics attributed to him, 
including his so-called history 1 . He is a mythical demi-god 
even in the Avesta itself, that is to say in the genuine but 
later Avesta. In fact Zarathushtra is superhuman every- 



1 And he appears in a list of Perso-Babylonian Kings, as reported 
by Berosus (so cited long since by Haug and others, though without 
reference; I am now also at this moment of writing accidentally sepa- 
rated from documents). 



— XVII — 

where, both in the later Zoroastrianism, which corresponds 
to the mediaeval period when viewing* Christianity, and in 
the very oldest parts of the New Avesta. 

Of the Zarathushtra as disclosed in the Gdthas alone can 
it be said that he is an historical person * : but what a per- 
son! As Professor Cheyne has justly remarked, his public 
was higher in tone than that appealed to in the majority 
of the Psalms 2 . 

Let these self-obvious distinctions be borne clearly in 
mind (if it be possible that any distinction can be so held 
in mind while considering this subject, so doomed to mis- 
conception); Zarathushtra is a living person solely in these 
original strophes. Like the heroes of early Greece he is 
divine in different degrees in all the remaining Avesta. To 
sum up in the briefest manner what I have now said here, 
the Hymns are ancient because they are closely allied to 
the ancient Indian Vedas, evident signs of contact between 
Ahura-worshippers and Daeva-worshippers abounding in both 
the Old and the New Avesta. There is no direct historical 
connection whatsoever between either Vohu Manah or Asha 
and the platonic-philonian Logos because Vohu Manah (with 
Asha and the rest) belonged to the Vedas as well as to the 
Avesta under the modified names cited (see above) hundreds 
of years before the Philonian Logos was thought of 

These rough poems in metres 3 identical with Vedic 



1 I clo not say that he is here the same person who is so often 
alluded to in so-called history and in acknowledged myth; we even 
have the name among a list of ancient kings (see p. XVI); and of 
course it must have been often reproduced, for it became, at least in 
the Avesta itself, one of the titles of a Governor of a province and is 
even used in the superlative form 'the most Zarathushtra'. We do 
however claim that the fictitious importance attributed to all the Zara- 
thushtras scattered up and down the pre-christian ages, was borrowed 
from the singular man whose personality, together with that of his col- 
leagues, is so strikingly revealed in these early pieces. 

2 See the Origin of the Psalter, also his, article in answer to 
Mr. Gladstone in the Nineteenth Century Review of Dec. '91. 

3 Do people remember that the ancestors of the Aryan-indians 
were once identical with the ancestors of the man or men who wrote 
the Gathas, and that the territory on which these hymns were first 
sung was approximately the same as that on which the ancestors of 



— XVIII - 

ones, are the genuine expression of men deeply moved by 
a religious crisis in some country in contact with ancient 
India. What we now call Afghanistan may have been pretty 
nearly the scene, though some think it more likely to have 
been further West. 

To say a single word on a subordinate but by no 
means unimportant item. Some attempt at a metrical version 
is needed to give an idea of the original rhythm of the 
pieces, but of course only an approximate idea, none other 
can be obtained. 

I have certainly toned up the strings, and used both ad- 
dition and omission, as is universal in such reproductions. 
It is impossible, or unprofitable, to represent metrical matter 
in a tongue foreign to its original without this. And without 
some attempt at the representation of the metrial matter we 
lose even more than aesthetic effect : some reproduction of 
the rhythm is needed to express the emotional sentiment as 
well; for this is, as always, dependent to some extent upon 
the melody of the verse ; and even the moral tone is some- 
times aided by it. But my chief motive is facility. 

I find in my own case that I can get a bird's eye view 
of a subject most rapidly and easily from a metrical version; 
and I suppose that the same may be the case with others; 
only (let me emphatically repeat it), I disavow all respons- 
ibility for the literal terms of the metrical version, except when 
read together with the word-for-word. 

Indian Rishis once lived before their descendants migrated, and that 
the finest metre in the Gathas is practically the same as the Indian 
trishtup (or rather that the Indian trishtup is certainly the mere repro- 
duction of immensely older Iranian metres used when Indians and 
Iranians were one people, or more properly speaking, before any Indians 
existed)? 

Oxford, Feb. 1900. 

Lawrence Mills. 



— XIX 



PS. Readers of the Sacred Books of the East may 
notice that several of the introductory summaries to the 
chapters in this work are condensed from the corresponding- 
summaries in the XXXIst volume of the S.B.E., of which I 
am the author. I take this opportunity to express my in- 
debtedness to the Delegates of the Clarendon Press, and also 
to the Right Honourable Max Miiller, the Editor of the Series, 
for their courtesy in according me this privilege. This book 
in no sense interferes with that literary rendering which is 
addressed to a different public. The intelligent reader will 
not need to be reminded that in dealing with subjects of 
this kind an author makes an especial effort to re-cast 
former presentations in the light of fresh discoveries. It 
should never be forgotten that no changes in wording can 
alter that which we most value in these hymns, which is 
their moral and religious-philosophical tone; and this is 
wholly unique in view of their age and circumstances. 

L. H. Itt. 



YASNA XLIII. 

preliminary 

Benedictions are uttered with regard to an eminent 
leader who opens the paths to temporal and eternal wel- 
fare: - the majesty of Ahura as final Judge is considered; - 
searching questions are asked and ennobling prayers uttered. 

I place this valuable piece in this position because it seems 
to me to answer the purpose of a prologue or symphony, giving 
a certain survey of the gathic situation. As in every section it is 
possible that strophes may have fallen out here and there, and some 
may have been inserted, not necessarily from another composer 
but from other compositions; or more properly, the constituent 
parts of this piece may have been originally composed at different 
times with intervals of a few years between. After certain limits 
however marked signs of connection are present; after the first 
three strophes, which are quite apart, then from the fourth and 
fifth on every alternate stanza has the formula 'I conceived of 
thee as bountiful, Ahura Mazda'. 

It would indeed present no difficulty to a successor to add 
these words to stanzas otherwise also imitated: but there is no 
particular reason why we should think of a second hand: the whole 
composition as it is here produced, or reproduced, beats with the 
life of a single personality; and even if collected from fragments 
of the composer's earlier works, the course of thought does not so 
fail in logical sequence as that it is either impossible or displeas- 
ing as a whole in a poetical composition. Strophes 1 — 3 are ad- 
mirable as preliminary; and they may having been placed here 
by the composer or his successors, he, or they, having taken them 
from some other one of his compositions. Strophes 4 — 6 with their 
lofty descriptions of power and benevolence in the Deity prepare 

1 



— 2 — 

the way well, with their allusions to the final judgment, for the 
closer reflections in strophes 7 — 13 upon the prophet's call, uttered 
at the instigation of the 'obedient will 7 as inspiring some loyal 
representative of the acquiescing element in the population of 
friends, foes and the indifferent. Strophe 16 is a noble stanza 
looking to a critical eye much like a later addition by the composer 
himself, as he cast his mind's eye over this and other works in 
view of the entire course of the connected events. (I insert the 
digest and paraphrase of the whole after the metrical version; 
the above remarks should leave us absolutely free to enjoy a rare 
personal fragment, rewritten in approximate imitation of its original 
rhythm). 



YASNA XLIII. 
Greeting to an expected champion. 

Salvation's hail be his, whosoe'er he may be 1 : 

May the all-ruling- send it, He supreme o'er 2 strife. 2 

Long lasting strength be ours; of Thee I ask it; 

For the upholding Right, 3 this, holy zeal, 4 vouchsafe us, 

Rich power, 5 blest rewards, the Good Mind's life! 

And for this saint that best of all things, 
Glory, 6 the glorious one 7 shall gain 8 who 2 may. 2 
Reveal Thou, Lord, to us with spirit bounteous 9 
What truths by right 3 Thou givest with good 10 mind's 10 wisdom 
With life's rejoicing increase and on every day. 

Yes, that better than the good 11 may he gain 12 surer 12 
Who hath for us straight paths of grace explored 13 , 
Of this life bodily the use, of that the mental 
In the eternal 14 Realms where dwells Ahura, 
Like 15 Thee, 15 noble and august, Mazda Lord! 

1 hardly 'to everyone' ; 'to us' would be bad grammar; see my Gathas, 
pp. 154, 509 — 522; some preceding verses have evidently been lost; for 
introduction, see S. B. E. xxxi., pp. 91 to 106. 

2 words added from other gathic places to complete the rhythm. 

3 asha, the holy order of the law. 

4 aramaiti, the 'alert' or 'ready' mind; but possibly meaning the 
alert and holy public enthusiasm in the tribes and in himself. 

5 if 'riches' were meant, then they were consecrated offerings for 
'the holy Cause,' see Y. 46, 2, etc. 

6 'glorious beatitude,' 'god-sent welfare.' 

7 the Deity, in frequently recurring passages is called the 'glorious/ 
in the later Avesta. 

8 cf. Comm., p. 510. 

9 others render 'holy'; the above is safer; yet it must be remem- 
bered that gathic holiness was practical; the one who 'bountifully in- 
creased' good things was 'holier' than the talker or the ritualist. 

10 so, literally, but, as so often in the use of these impressive ab- 
stracts, meaning ' the orthodox saint inspired by the good mind,' the first, 
or more properly, the second Ameshaspend. 

11 the 'summum bonum.' 

12 so rhythmically, for 'attain to.' 

13 literally 'given.' 

14 so for 'safety,' literally the 'real,' 'really existing.' 

15 an oblique way of saying ' Thee', or perhaps meaning the saint 
of line a, 'like Thee,' 'Thy servant,' 'worthy of Thee.' 



means of grace 

Yea, I conceive Thee mighty, Ahura Mazda, 

When aids Thine hand hath nurtured close 1 appear 1 , 

Aids which as rewards Thou'lt give for good or evil, 

Thy Fire's flame therewith, the strong in justice, 

And when tome Thy Good Mind's strength draws near. 



So, 2 in creation's birth when first I saw 3 Thee 

Bounteous 2 in vision 4 later 4 things portend, 4 

When deeds, most just, rewarding and words Thou givest 

111 to the evil, pure blessing to the good 

By Thy just wisdom 4 in this world's last end: 

advent 

In which last changing Thou a spirit bounteous 6 
Comest with Thy pure Realm which wrong 4 retrieves*, 
By deeds of whom the settlements in Right 7 are furthered ; 
Laws unto these to teach devotion 8 striveth, 
Laws of Thy wisdom which no man deceives! 

suspense 

Yea, I conceived Thee bounteous, Ahura Mazda, 
When the true-hearted searched 9 my spirit's 9 inner self 9 
Asking 'who art thou then?, and whence thy coming? 
How for their questions now signs shall I show them, 
Signs in thy settlements and in thyself?' 



1 rhythmically supplied from line e. 

2 the recurring formula 'yea, I conceived . . .' shortened for space. 

3 retrospective; cf. the vision of creation in Genesis. 

4 rhythmically supplied to fill out the sense. 

5 literally, 'Thy good manhood' or 'honour,' but later use renders 
the above idea more probable. 

6 see note above on 'bounteous,' strophe 2nd, line c. 

7 asha, the sanctity of the law inspiring the holy communities. 

8 the prophet especially inspired with aramaiti, the 'alert' or 'ready 
mind.' 

9 to point the sense; 'when inspired by Thy Good Mind the questioner 
approached me.' see the word-for-word below. 



— 5 — 

the signs 

To him I, Zarathushtra, then answered foremost: 
'Torments in very deed the faithless will I send. 
But to our saints would be a joyous power', 
Since with full care I toil, Thy Realm awaiting* 1 
While I my woven 2 praise 2 to Thee shall blend. 

Yea, I conceive Thee bounteous, Ahura Mazda, 
When the true loyal came, my mission's 3 call to ask 3 , 
Saying 'what aim hast thou ? what wilt thou gain in this ? ' 
Then for Thy Fire praise-offering I besought him, 
Planning Thy Law's advance 3 ; this be my task 3 ! 

'search me 1 

Do Thou Thy Holiness revealing teach me, 

Since with the zealous 4 joined to rise 4 I seek. 4 

Ask Thou yet questions, such that Thou 5 may'st 5 search* us, 

For questions Thine are thus as of the mighty, 

As when their mighty wish Thy rulers speak. 

'prepared' 

Yea, I conceived Thee bounteous, Ahura Mazda, 
When the true Loyal came with spirit 6 blest 6 , 
And with your words my soul I first instructed; 
Woes that devoted one 7 'midst foes forewarned me, 
Yet will I that fulfil named by Thee best! 



1 rhythmically supplied to fill out the sense. 

2 see the word-for-word. 

3 rhythmical and explanatory, see the word-for-word. 

4 see the word-for-word. 

5 literally, 'that we may be asked of Thee'; or it may mean, 'ask 
Thou the questions which are to be asked by us'; 'inspire our prayers': 
see the word for word and Comm., p. 517. 

6 'with the Good Mind' (for 'good-minded one'), the orthodox, 
holy and 'well-affected' citizen inspired by the good mind. 

7 so more safely, but the original will bear the finer sense ' my heart's 
devotion,' so, perhaps even more literally. 



fears 

And since Thou saidest: 'Come for light to Asha', 
Command me not vet to speak 'veiled truths abroad 1 , 
Nor to go forth, e'er he, that friend approach me, 
Obedience 1 hand-joined with richest blessing 2 
Whereby, for strivers' 3 help, he gives reward. 



Yea, I conceived Thee bounteous, 4 Ahura Mazda, 
When the Faith's messenger 5 my spirit neared; 
Aims of my will to gain, this gift then give me 
Long life, that boon by man yet never wrested, 
Gifts in Thy Realm give too, most choice 6 declared. 

light 

As the possessor gifts on friend bestows 
So give to me, Lord, rejoicing 7 light 7 , 
When in Thy kingdom, righteousness my motive, 
Forth to approach I rise 'mid chiefs of doctrine, 
With all whose memories Thy words recite. 

staunchness 

Yea, I conceived Thee bounteous, Ahura Mazda, 

When the obedient came with Faith's accord 8 , 

And through his wisdom best with patience showed me, 

'Never your chieftain be of foes the pleaser': 

Yea, saints should hold at worth yon faithless horde! 



1 the loyal messenger from the tribes ; see above. 

2 the splendour of consecrated riches (?). The analogous Vedic word 
is supposed to mean 'riches'; the Iranian may have both meanings. 

3 see Commentary, p. 518. 

4 see note above, on 'bounteous'. 

5 explanatory; see above. 

6 literally, 'the best' which might pass also as rhythmical. 

7 grace-giving instruction, etymologically 'ravishing,' but this would 
be exaggerated. 

8 varied for rhythm; see the word-for-word. 






result 



Thus Zarathushtra, Lord, adores the spirit, 

And every man most bounteous prays beside; 

Be the just Law life-strong, yea, clothed with body; 1 

In sun-blest land of ours be there Devotion, 

In deeds to Holy Right may she be guide ! 

1 incarnate in the faithful. 



— 8 



Y. 43. Literal translation with paraphrase. (In speaking of 
the substantial agreement among experts as to the literal wording of 
the Gathas, I exclude the views of extreme traditionalists and those of 
any writer who translates without considering the force of the gram- 
matical forms). It would be quite trivial to refrain from ex- 
planatory words and phrases, but they are carefully included 
within brackets. ' In-the-wished-for-blessing [be he (an idiomatic ex- 
pression; such as 'hail to him': 'hosanna to him'): for our guiding 
deliverer let it be so said], in-the-wished-for-blessing [be he] ; for 
[the faithful man], whosoever [he may be, let it be said] ; (b) may 
Ahura Mazda, the-one-ruling-at-his-will grant (c) the two-abiding 
mighty-ones [healthful-weal and deathlessness] : let-it thus-come [or 
'happen'; (or the word may mean merely 'verily', and 'let it thus 
happen ' would then be superfluous)], of Thee I desire it (d) for-the- 
maintaining asha [the law in the holy state] ; this may'st-Thou-grant 
me, O-one-endowed-with-alert-and-ready-attention (0 Aramaiti), (e) 
[consecrated] riches [or 'distinctions'] blest-rewards, the life of-the- 
good-mind (so literally, but perhaps meaning 'the life of the good 
man', 'of the one-endowed with a good mind')'. Such pos- 
sible differences in the cast of translations as might be offered here 
are of trifling importance to comparative religion ; the literal mea- 
nings, save as to one unimportant word, are not contested; 'there 
is one word however which may mean either to him' (our deliverer), 
or 'to us', but the beatitude has reference to both 'him' or 'us' in 
sympathy with the fervent enthusiasm for the holy Cause. 

2. 'Yea for him* (or possibly 'for us(?)') may the beatified 
man obtain the best of all [things], (b) the beatific-glory [in the 
holy commonwealth] ', [or simply ' may he give it . . . to us ', or ' to 
this one', referring to a typical representative of the people] ; 
(c) With-Thy most-beneficent (others 'with Thy holiest') spirit 
reveal*, 0- Mazda, (d) the -mysteries -of- wisdom which Thou 
dost-maintain through the - sanctity -of- Thy - ritual - and - moral - law 
[= simply asha] (e) for-the-blest-prosperity of -a -long- life on- 
every-day'. There is one difference in opinion here which is rather 
awkward; instead of 'reveal'; some prefer 'perceive' 'recognise 
what is already known'. 



3. ' Yea, let this man himself approach* that which is the better 
tkan-the-good (b) who may- teach us [that is to say, ' indicate to 
us'] straight paths of-profit, (c) of this bodily life and of-the-men- 
tal, (d) in-those-eternal [or ' real 5 ] -worlds where dwells Ahura, (e) a- 
generous-helper, Thine-own [' worthy of or 'like-Thee', lit. 'pro- 
vided with Thee (sic)] ', the beneficent-good-citizen [or ' noble-one '], 
O-Mazda'. No differences in opinion can alter this deeply impres- 
sive stanza; all is clear. 

4. 'Yea, I would regard Thee as powerful and beneficent 
[others more boldly as 'holy'], O-Ahura-Mazda, (b) when those suc- 
cours, which Thou dost-cherish [aids as] with-hand- [put forth, come 
upon me (see the last line), (c) those rewards (or 'holy regula- 
tions of justice')] for-the-evil and for-the-holy, [that is to say 
'for the true Zoroastrian' and 'for the infidel enemy 7 ], (d) together 
with-the-flaming-heat of-Thy-fire mighty through asha [the-sanc- 
tity-of-the-ritual-service (and through the honest fidelity of the true 
believer*)], (e) and when to me the strength of the good mind 
shall-come '. 

Such is the fine sentiment which lies in the literal terms as 
they stand; but to be critical, we must endeavour to lower it to 
the level of the commonplace, and in our first explanation err, if at 
all, on the side of safety. 'The strength of the good mind 7 , as we 
learn from other places may have been intended to convey only 
the more realistic idea of ' the spiritual strength of the good-minded 
man', although nothing whatsoever in the original indicates this, 
but quite the contrary; and, as I contend, even if the 'good-mind' 
is intended to convey the idea of 'the good -minded man', the 
loyal, or 'well-affected' citizen, still the deeply interesting meaning 
conveyed by the literal force of the words cannot be excluded as 
a sort of echo, or after-thought at the least. While various shades 
of difference may be noticed in opinions as to this passage, they 
are not such as affect our views in the present discussion; the 
terms are all absolutely simple; (I again do not take into conside- 
ration the views of any writer who disregards the laws of grammar, 
or follows the traditional exegesis in a slavish manner). 

5. 'Yea, bounteous [-in-Thy-holiness (so, to meet the views 
of those who render 'holy')] I- thought Thee, Ahura-Mazda, (b) when 
I-saw Thee first in-the-generation of- the- world, (c) when Thou 
did'st-render [or 'make') actions provided-with-rewards [by esta- 



- 10 - 

Wishing the universal laws which were to govern the thus newly 
generated world*], (d) evil to the evil, a good blest-recompense to 
the good, (e) by Thy good-virtue [so, originally and literally 
' good-manhood 7 (sic), but perhaps 'by Thy good intelligence 7 ] in 
the last turning (or 'ending 7 ) of the creation 7 . Doing his best (as 
is proper) to degrade the ideas to the level of the commonplace, 
I can conceive that some critic might suggest that the composer 
referred to the inauguration of some new phase of civic life of 
which he was the witness, but the 'generation of the world 7 , unless 
we understood it 'as the actual regeneration of the people 7 an idea 
too advanced for the document, is too strong a term to bear the 
interpretation referred to. Particularly in view of the last line and 
the first of the next strophe; the 'last turning [the end] of the 
creation 7 proves that the 'generation 7 spoken of was 'its beginning 7 , 
for the 'creation' here could hardly mean the organisation of the 
State. But much as we might twist the meanings, there is absolutely 
no choice in our first report of the literal terms, and a doctrine 
of final judgment is plainly foreshadowed in the last words: 'the 
judgment is (practically) set, and the books are open: see Vendidad 
19,27 fig. where the scene is portrayed; also Y. 49,11 where the 
evil souls come to meet the condemned as they do in the memo- 
rable Yasht. 22 ; but this judgment like that predicted in the New 
Testament does not seem to have been regarded as remotely 
distant. 

6. 'In- which ending may 7 st Thou come with Thy most boun- 
tiful [or 'most holy 7 ] spirit, (b) Mazda, with Thy sovereign 
power in this [ending], [and] with [Thy] good mind, (c) by whose 
deeds the settlements are furthered through asha [the efficiency of 
the holy constitution] ; (d) laws unto these aramaiti, [the alert- 
activity of mind 7 , or 'the one endowed with it 7 (possibly masc.)] 
teaches, (e) [laws] of Thine understanding which [(accusative) under- 
standing] no man deceives 7 . 

The roots and forms of the words as well as their literal 
point are all perfectly obvious in this interesting strophe: and we 
see from it that the reward spoken of in strophe 5 must have been 
thought possible in a near future with the result of the further 
inculcation of saving regulations. This in no respect removes the 
supernatural aspect of the expected assize to which Ahura would 
come; rccal also Y. 30,9 where the saint hopes that he, with his 



— 11 — 

associates, might take a personal part in bringing on the Frashakard 
or 'completion-of-progress', meaning the restoration of 'millennial' 
(sic) happiness: the 'two lives' seem to have been regarded as 
being practically unbroken by the crisis of judgment and the set- 
tlement by rewards and punishments : the life of the saints continued 
in a 'refreshel' scene with all holier forces reinvigorated. In the 
later A vesta this future life was depicted as wholly supernatural. 
7. 'Yea, bounteous [with-holiness] I-thought Thee, O-Ahura-Mazda 
(b) when [/?g-]-with-the-good-mind [the representative of the reli- 
gious community] came to-me, (c) and asked me ' who art-thou ' ; 
'whose art-thou'?: (d) 'how to-day shall-I-show manifest-indications 
for-[that]-questioning, (e) signs in-thy-settlements and in-thy-person 
[or still more literally 'in thy body']. The prophet is naturally 
questioned closely as to his origin and the source of his authority. 
In several strophes the subject to the verb 'came' is not directly 
expressed: some translators might suppose this subject to be involv- 
ed in the words 'with-the-good-mind'; thus 'he-who-is-endowed- 
with-the-good mind', that is to say 'a representative of the political- 
religious party', a 'true member of the community'; otherwise 
strophe 12 gives us the clue; there 'Obedience' is spoken of as 
'coming' to the composer; to this the objection might be made that 
in strophe 12 the approach of Sraosha (lit. obedience) was especially 
expected, and in that case his presence in the previous strophes 
does not look so natural. There is force in this, yet in strophe 12 
he is not expected alone and unaccompanied, but coming hand-in- 
hand with 'the giver of the blest recompense and great riches' 
(or 'glory')'. However the question is in no sense vital; the subject to 
the verb is either '[he-]-with-the-good-mind', meaning a represen- 
tative of the people, or it is sraosha (obedience) understood but 
probably meaning 'obedience in the acquiescing ally', or 'in some 
especially loyal person or party' among the Zoroastrians as contrasted 
with others who may have been luke-warm; (it is safest to regard 
all these remarkable abstracts, good mind, sanctity, alertness-of- 
the ready-mind, obedience, and even 'the sovereign power' as having 
been intended to be understood as the characteristics of particular 
persons or parties; if we really dared to understand them just 
as they were written in their literal force, the Gathas would surpass 
all other compositions in moral sublimity: and this latter hypothe- 
tical, or merely limited fact is one of much importance). 



— 12 — 

8. 'Thereupon to him I Zarathushtra said at first; (b) '[would 
that I might be] a veritable and powerful castigator to the evil- 
heretic', [or the word rendered 'powerful' may be in its verbal, 
rather than in its adjective, form, r would-that'-I-might-have-power 
as a veritable castigator'], (c) but to-the-saint I- would-be a-strong 
joy-giving-help, (d) since to diligent-cares of-the-sovereignty-at-will, 
[i. e. Your absolute sovereignty in the holy commonwealth] I-am- 
giving-myself, (e) as-much-as 1-praise Thee, O-Mazda, and weave- 
[-my-song] to-Thee ; . There is a difference of opinion with refer- 
ence to the word rendered 'diligent cares'; my venerated friend 
Professor B. von Roth once preferred 'enjoyments'; 'since I take 
the enjoyments of Thy kingdom'; see my G&thas at the place with 
commentary, p. 514, and dictionary (which may be issued by the 
time that this meets the eye of some readers) ; the main drift of the 
strophe however is not materially affected. My own view seems 
to me to be less sentimental and therefore safer than those of 
others where we differ; but I offer the others as alternatives; still 
other differences in opinion merely concern the grammatical form 
of a word, although the ancient Pahlavi translation suggests a 
different root to it; the result in either case is not materially 
affected in the light of our present purpose. 

9. Tea, I conceived Thee bounteous[-with-holiness] O-Ahura 
Mazda, (b) when [he-]-\vith-Thy-good mind came to-me, (c) bis 
question [this] 'for what to-obtain (or 'to-know') dost- thou- wish', 
(d) thereupon, for-Thy fire an offering of-self-humbling-praise [in 
the spirit] (e) of asha [holiness], [for] -me as-much-as I-may-be- 
able I- will- think'. There is no difference in opinion here as to 
the roots present, or as to most of the forms ; some might render 
'(c) for what dost Thou wish me to decide', and in the last line 
' so long as I am able to think ' ; but such variations have no im- 
portance for us here. 

10. 'Yea, wilt Thou show me, or 'provide for me ', the ritual- 
sanctity, since I earnest] y-invoke it for myself (b) going-on-hand-in- 
hand with-aramaiti the alert-readiness-of-the-mind [or ' with the one- 
inspired with it' (masculine (?))]; yea- verily, alert-readiness [do-I- 
invoke, (or 'verily I-would-move-in-active-devotedness ')] : (c) and 
ask us what questions of-Thee are-asked by-us ('question us as 
we question Thee' (?), or 'teach us how to ask'), (d) for Thy ques- 
tionfis] as this [question] of-the-mighty-ones, (e) when^to [or 'by'] 



- 13 — 

Thee the-niling-[-priestly-king] stall-present [his] mighty prayer- 
ful-wish'. 

Some -would give the idea 'may'st Thon look upon my 
righteousness since I call it here' (?). 

Then line c is difficult only because its syntax is so spare; 
'and ask us -what to Thee are questions by us', i. e. 'our questions'; 
it is dangerous to read too much meaning into the plain words in 
such a case as this : we should therefore not cite this line to 
prove any isolated doctrine or theory. 

11. 'Yea. I thought Thee bounteous [vith-holiness], O-Ahura 
Mazda, (b) when [he who was endowed] with-the-good mind [the 
loyal citisen] approached me, (c) when with Your words I-first- 
incited-myself: (d) woes to-me among-men the-heart-devoted-one 
announced to-me: (e) this [am I devoted] to -fulfil which Thou- 
did'st-declare to-me [to be] the-best'. 

There is a difference in opinion on line d, 'trusting in men 
appeared to me to be destruction' has been suggested by some: 
see my Comm. p. 516; but this is more sentimental and therefore 
less realistic, and more hazardous than my view: there seems ab- 
solutely no doubt at all that sufferings are alluded to in one line, 
and the reception of a command, at least, to do 'the best' in the 
other, while the grammatical forms also may indicate a purpose to 
do the best: the difference in opinion here does not disturb the 
significance of the resulting ideas. 

12. 'And since Thou said'st; 'mayst - thou - come to - asha 
[the personified law] for-knowledge ', (b) yea, do not command 
unheard [commands], (c) to-arise [or 'go out'] before that (d) obe- 
dience [in the loyal ally (or 'in my own converted hearers'* 1 )] 
may-come to-me, going-on-hand-in-hand with-the-blest-reward and- 
great riches [or 'great glory'], (e) by which [or 'with which'] that 
personified obedience [in some representative individual among the 
well-affected] may-divide the-blest-rewards to-the battling-contestants 
to-their-advaDtage, [the settling of their mortal strife]'. %1 Possibly 
the grammatical sense may be the true one here: 'before obedience 
comes to my own soul', that is to say 'before a reformed devotion 
is thoroughly established within me', 'before I recover my strength': 
but it is highly dangerous to accept such a refined spiritual idea, 
(although it may lie plainly in the words) either here, or in the psalms, 
as the first and immediately intended sense ; such a thought however 



— 14 — 

cannot be excluded as a sequence following closely upon the 
other. 

13. 'Yea bounteous [with holiness] I thonght Thee, O-Ahura 
Mazda, (b) when [he endowed] with-the-good-mind came to-me; 
(c) aims of-desire to-attain [or possibly 'attain ye for me (infin. 
for imper. '); i. e. 'cause me to attain them'], this [desired gift] 
give-ye me, the-gift (d) of-long [well possibly meaning ' of-eternal*- 
life'] which no-one- whosoever may-wrest-by-audacity from-You, 
(e) [the gift] of the desireable* land, or 'home' (possibly 'existence') 
which was-said [to be] in-Thy kingdom'. Some prefer 'he came to 
know the aims of my desire ' (in c). Except as to two unimportant items 
here all serious scholars would be, and are, I believe, at one on 
the literal wording. One is much tempted boldly to render of 
'eternal life' in d, and this word for 'long life' i sused in the Kig- 
Veda of the unending life of gods ; but I wish my readers fully to 
understand that my present translations are made with a constant 
anxiety to err, if at all, on the safe side, either reserving hazardous 
conjectures for the notes, or else supplementing them at once by 
glosses in the texts. 

14. 'As a man possessing [-means or ' being-intimately-known (?) '] 
and powerful gives to-a-friend, (b) to-me, O-Mazda, give Thy 
joy-producing grace, instructing-me. (c) since endowed with-Thy 
authority in-accordance [hardly 'in company'] with-asha [that is 
'from the motives of the holy-law'] I-stand-forth, (d) I, verily] to 
to go-out-to [or 'to arouse'] the princely-chiefs [or possibly 'I stand 
forth as a princely-chief] of [Thy]-doctrioe [devoted to the reli- 
gious state with its established creed], (e) with all who recite [as 
memorised] Thy manthras [or 'Thy sacred hymns']'. 

Whether the supposititious giver who is cited for rhetorical 
effect was a man who 'possessed means', or was 'intimately known and 
trusted', or indeed 'a knowing person' does, not affect the value of 
the expressions materially. 

There are differences in opinion as to line d> depending upon 
differences in the choice of texts; some render 'arise thou, have 
confidence'; although I am personally well satisfied with my own 
views here, this line had better not be cited to prove any theory, 
save that the tone of the sentiment in the Grathas is the same 
everywhere. 

15. 'Yea, bounteous- with-holiness T-thought Thee, O-Ahura 



- 15 - 

Mazda, (b) when [he-] with-the-good mind came to me, (c) and 
showed me with-best intelligence, [or it may possible mean 'may 
he endowed with the docile mind be [himself] enlightened with 
best intelligence 7 (a difference between ' showing' and 'knowing'), 
to the following effect], (d) 'let not a foremost man be a-propitiator 
of-the-infidel-foe ; (e) yea, Thy saints have-treated all the infidel- 
enemies [as] devilish'. 

Much as we may vary the free cast given here, as usual 
all serious translators would be absolutely at one on the literal 
roots present, and almost at one also as to all the forms, with the 
sole exception of the word rendered 'foremost', which some prefer 
to replace with one meaning 'man', an idea already necessarily 
implied in the other terms. 

16. 'Yea, Ahura Mazda, he, Zarathushtra, (b) chooses Thy 
most bounteous (?) spirit ; and every most-bounteous and holy man 
binds-it-to-himself [-with-prayer, i. e. 'prays']: (c) 'may the-holy- 
law be provided-with-body, [i. e. 'incarnate in our tribes'], strong 
with-vital-vigour (d) in the sun-seeing (or sun-like) realm be ara- 
maiti, [i. e. alertness-of-the-ready-mind-to-obey] ; [(e) and may-it- 
grant a righteous recompense by-occasion-of-deeds through-vohu 
manah, [-the-good mind in our folk]'. 

There is a choice as to the point of the ideas in lines a, b\ 
'Z. chooses to himself every holiest spirit which is from thee(?)'; 
so one: the other views are of even less importance as differences 
in opinion : but as the regards the rest, lines c, d, e, the invaluable 
fragment is perfectly clear and undisputed as to literal meanings. 



YASNA XXIX. 

the Cause 

The wail of the kine's soul; — the call of Zara- 
thushtra. 

This chapter, the second in the Mss. of the Gatha Ahunavaiti, 
is placed here (after the introductory XLIIId) as in a more natural 
order; it may be regarded as explaining the terminus a quo of 
the divine revelation which is presented in the Avesta. ' The soul of the 
Cow' representing the herds of the holy Iranian people, their only 
means of honourable livelihood is poetically represented as raising 
its voice, and in an Avesta jeremiad expressing the profoundest 
needs of an afflicted people, it addressed Ahura and his divine order 
Asha in bitterness ; and the response was an event which has had a 
beneficial influence, like similar occurrences, upon many millions of 
human beings, for it was none other than the appointment of a 
memorable person, as a representative, to a prophetic office, and 
the sanctification of a name as an emblem of higher aspirations 
and consolatory assurances to an entire race for long periods up to 
the Arabic conquest, and to a chosen remnant of them in India and 
Persia even to the present day. Recalling another and a later ' groan 
of the creation 7 , she demands wherefore and for whom she was 
made, since afflictions encompass her, and as her comfort, if not 
her existence, was threatened as much by the unsettled habits in- 
duced by constant alarms as by the actual incursions of 
her predatory neighbours, she beseeches of the Bountiful Immortals 
to instruct her as to the benefits of civilised agriculture, and to 
confirm her protectors in its practice as her only remedy against 
the evils of which she complains. Ahura answers by a question 
to Asha, the personified sanctity of the law, as to what guardian he 
had appointed in order to smite back the fury which assails her; 
for none could be appointed who could actually prevent 
them, since none was himself without his share of injustice and of 



— 17 — 

passionate resentment: he could not answer why this was the case: 
the question involving the insolvable problem of the origin of evil, 
lay at the foundation of those influences which move the control- 
ling forces: but the colloquy results in the appointment of Zara- 
thushtra to the office and work of the needed leader. Yet an 
unexpected difficulty arises; the Kine's soul is by no means im- 
pressed by the personality of the individual selected as her guar- 
dian: so far from being the demigod of the later Avesta, Zara- 
thushtra's declarations are characterised by her as the i voice of a 
pusillanimous man 7 , whereas she expected one truly kingly in his 
rank and disposition, and able to bring his desires to effect; while 
the Bountiful Immortals (?), as if they had meant their question in 
verse 7 to be one uttered in mere perplexity or contempt, join in 
with chorus, asking when indeed an effective helper will be pro- 
vided. But Zarathushtra undismayed by the coldness of his re- 
ception, enters at once upon his office as priest and prophet, 
obeying that command of Ahura of which the Avesta became so 
strong and deep an echo. 



YASNA XXIX. 

The wail of the Herd's soul ; the call of Zoroaster 
To You cried the Kine's soul: 

for what did Ye form?; who made me? 
On me come wrath and the blow, 

the murder's shock, contempt's defiance: 
Than You none other have I, 
then prosper, Thou guardian, my tillage! 

the creator of the herds 
How hadst thou for kine a chieftain?; 

thus the Herd's maker asked of Asha, 
When, ruling ones* 2 , ye made her 

with the field, kine-breeding, zealous? 
Whom chose ye her life's master, 

wrath from the wicked ones smiting? 

Asha* z 
Asha to him made answer: 

'no chief driving grief can be offered; 
Of these things those are hidden 

how the lofty move their plans; 
Of beings He is mightiest 

whom I near with earnest call.' 

sovereignty 
'Decrees He most announceth, 

deeds beforehand done remembering, 
By infidels done, and by us, 

and whate'er may be done hereafter ; 
The Lord shall all things discern; 

to us shall it be as He willeth'. 

*' representing the sufferings of the agricultural population from 
the bloody raids of Turanian or Vedic* enemies. 

* 2 the Ameshaspends, or Holy Immortals, the personified attri- 
butes of God. * 3 the personified Holiness of the Law. 



19 — 



Zoroaster 



Thus we too beseeching, 

with hands uplift to Ahura, 
I, and the mother Cow, 

with questions in doubt press Mazda; 
Not on the diligent saint 

let destruction fall with the faithless! 

Ahura, the call 

Then spake Ahura Mazda, 

He knowing the hope from his guidance: 
'No chieftain is found for us here, 

nor one from the Right inspired ; 
Then thee for the diligent saint, 

as a lord, the Creator orders'. 

the Holy Immortals* 1 

'Mazda this Manthra for blessings 

created with Asha consenting; 
Food on the Kine he bestowed, 

on the eaters with merciful teaching: 
Who, with the Good Mind's grace, 

will declare it with mouth to mortals?' 

Ahura, the appointment 

'Found for me here is the man, 

who alone to our doctrines hath hearkened, 

Zarathushtra Spitama: 

our sacred counsels (Asha's and Mazda's), 

Forth to proclaim he desires; 

Him the place of my prophet give I'. 

** or possibly, the attending saints. 



— 20 



the Herd's soul 



Then wept the Kine's Soul: 'gain I 

a lord for the grieving feeble, 
A voice of an impotent man* 1 , 

while I pray for a kingly chief. 

the Immortals* 2 

'When shall he ever appear 

who may give to her help strong-handed ? ' 

Zoroaster, prayer for success 

'Grant gladness, Ahura 

and the Right 3 , unto these a Kingdom, 
A Eealm with the Good Mind ordered, 

which joy and amenity 4 giveth: 
Of these, Mazda, ever 

the possessor first I thought Thee'. 

and for liglit 

'Whence Righteousness, Good Mind, and Thou 
the Kingdom, come Ye?: then hastening 

To grant us light, Lord, 

for The Holy Cause do Ye reach us 

Your aid, Living One, now, 

Yea, the helpful gifts of Your faithful!' 



* x the prophet 'without honour'. * 2 see the word-for-word. 

* 3 Asha. * 4 honest labour safe from the raid. 



21 — 



Y. 29. Word-for-word translation with non- technical 
explanations. 

1. The real differences here concern hardly more than one word; 
does that word mean 'lie has oppressed nie ; ; or is it a noun to 
the same general effect meaning 'with slaughter by the sword ', or, 
with another reading ' with destruction of life ', (the verb ' is ' is often 
understood so that 'he has oppressed me' is not necessary as a 
verb. : still it is a good idea to find such a thought, and the ancient 
pahlavi translator suggested a verb. The following is the word-for- 
word; 'To you the soul of the Cow cried-lamenting: 'for whom did 
ye make me?: — who fashioned me*?: (b) — against me [are- 1 ] 
the fury- of -rapine, and [actual] violence, the -blow together - with- 
slaughter-by-the-sword'* 1 , insolence and thievish-might [so, with a 
slight change of text], (c) "Not to-me [is there] a pasturer (sic) other 
than you: so teach me [or 'command for me'] good-things referring- 
to -pasturing'. *Or V; i 'fury has oppressed me and violence ', etc. (omit, 
'slaughter', etc. read; 'has oppressed me'). 

2. The differences in opinion here refer to one item only; 
and this does not affect the general sense; the old pahlavi trans- 
lators used a word meaning 'do-ye-wish-for' in its adverbial and 
especially idiomatic form as if meaning ' in-the-wished-for-blessing 
[belie]', equivalent to 'salvation', 'hosanna'. An almost uncontested 
word-for-word would be: 'Thereupon the fashioner-of-the-Cow asked 
Asiia: 'how was there for thee a chief for the Cow (the sacred herds) 
(b) when ye-made her, ye-powerfully-ruling-ones, together-with- 
pasture-tillage [how was there for her] a-chief clever-and-energetic in- 
cattle-ciilture ? ; (c) -whom did-ye [possibly 'may ye' (no change in 
the letters)] wish-for, [i. e. 'determine upon'] as-a-lord for-her, who 
might-smite-back the-furious-raid [which is perpetrated] by-the-evil- 
infidels'. 

3. Much difference in opinion exists as to one word here, 
and also as to the cast of line b\ and one writer creates artificial 
difficulties with line c: yet this only illustrates once more the 
truly remarkable fact that the literal terms, even in the presence 
of such difficulties in the interpretation of them as we have 
here, are in themselves, with three exceptions perfectly plain: 'To-him 
[he]-with-asha answered ; ' there is no chief [with some 'no shelter')] 



— 22 — 

for the Cow without-the-sufferings-occasioned-by-malice [-during the 
havoc of the raids \ (so nominally, but really referring to the general 
sufferings of existence)] ; (b) of-these-things [(possibly meaning 'by 
those people ') are] not for-knowing, [i. e. to be known] what-things 
move the lofty plans? [or 'fires'] [(so, for one interpretation of 
line 6; I give others in my commentary; see Gathas pp. 414 fig.) ; — 
'of those things not for knowing [is it] how he* moves the lofty 
plans'; once more, 'of those things not to be known [i.e. 'not for 
knowing is it'] how the lofty ones*' move their plans'. Let this be 
distinctly noticed by critical theologians; here are three differing 
renderings upon which specialists might bitterly contend, as they 
present one of the renowned difficulties in the Gathas; yet the 
whole three (and they might be still further varied) do not express 
any difference at all in the main ideas intended to be expressed; 
the point remains unchanged; it makes no difference to us whether 
we have 'there' is no 'chief 'who can dispense with woe', or 'there 
is no shelter (which a chieftain alone could give) without woes'. 
'An answer to the questions as to the chief who could have saved 
the Cow is not to be had'; — 'we cannot tell how either the in- 
fluences which controlled the creation of the Kine with all the 
miseries involved were themselves determined'; 'we do not know 
how the 'stars of destiny' were moved', or, ' the altar fires sustained ', 
or finally 'the plans' were carried out . . .' Whichever one of the 
three ideas we may prefer, the question is always as to 'influences'; 
whatever they were, which controlled the creation with its 'unavoid- 
able pains', they may have been 'the stars', 'the fires', or 'the 
cares' ; so much for line b ; line c proceeds)], (c) l of existing-beings 
He is the most-powerful to whom those having-made-invocations 
[are] coming, [or 'to whom I-will-come with-the-one-having-made 
invocations' ; see Gathas pp. 414 where the fullest discussion is given. 
But whichever sound and reasonable view of the three, or four, we 
may select; let it be noticed again that for theology there is little 
difference; and the impression left upon us is deeply interesting. 
One distinguished teacher indeed startled us by rendering ' greatest 
of animals'; which hardly looks serious as the superlative adjective 
is again immediately applied to Ahura in the following line. 

4. As to the literal terms, I can see hardly a possibility of 
a difference of opinion here, although of course different minds, 
according as they are predisposed, may give a differing colour to 



their reproductions. Perhaps the idea of 'declaring his decrees' is 
meant as well as 'His close and thorough attention' to them. So 
understood the ideas would join on well with those in the prece- 
ding strophe. 'Mazda is most-reciting-from-memory ' [so, literally: 
i. e. the one who fully proclaims that concerning which the ques- 
tions have been asked'. 'He is the-one-who-recites-most-fully] what- 
things indeed have-been-done before-at-certain-periods (or 'before 
at every period') (b) by-daeva-demon-[- worshippers] and by- [faithful] - 
men, and what things shall-be-done [by them] hereafter-at-certain- 
periods [or 'at every period']: (g) He is the-discriminating-discerner, 
Ahura: so to-us shall-it-be ; as He shall- will 7 . A truly remarkable 
passage, whether it expresses a full doctrine of predestination or 
not, it certainly prepared the way for the full development of 
such ideas: the 'uttered-decrees' or 'utterances' were something 
which 'had been done', 'enacted': Ave naturally think of a foretold 
decree: and 'he is most-memorising' (sic), 'most-reciting-as-a-priest', 
i. e. 'recites with unbroken and expected regularity as a priest 
recites his offices, declaring what shall he hereafter'. Here all seems 
inexorable, and we should naturally say that 'so shall it be to us as 
he shall will' likewise refers to utterances concerning us like those 
of lines a and b, that is to say, they seem to be de- 
crees of providence and foreordination. But it may also be possible 
that the words express Ahura's judgment upon our deeds, He is 
the discriminating arbiter 'He will decide our fate in view of our 
deeds as He shall will, because He knows them thoroughly'', 'the 
utterances' then need not have been irresistible decrees done and to 
be enacted by demons and saints, but simply quasi predictions for- 
mulated by demons on the one side and by Him, Ahura on the 
other: and of these uttered commands He 'is most mindful mairishta '. 
And because He is most mindful and does not forget: He will be a 
discerning judge, and our fate shall not be such as to deceive His 
expectation; 'it shall actually be to us as He shall will' : 'We shall 
be rewarded or punished by an intelligent judge, one able to 
foresee the future '. 1 regard it as my duty to restrain the exege- 
sis, avoiding such a pronounced theological concept as fore-ordina- 
tion, seeing however foresight in the words: but doing my best to 
lower the ideas, I must yet after all confess that the words 'so 
shall it be to us as He shall will' am too forcible for me. They 
express a scheme of influence which passes over the limits of mere 



— 24 — 

foresight; He must at least be recognised as predestinating nnd fixing 
the conditions and terms of our future existence, if not the facts 
of that existence themselves. The view that power was involved in 
the expressions is strengthened by the terms of the succeeding verse. 
I ought to add that the expression 'most mindful', literally 'most- 
reciting-from-memory' possessed a force at the period at which it 
was here used which cannot be understood by us without a word 
of explanation: the priestly recitation, to give the term its most 
realistic colouring, was to the ancient Zoroastrian pretty nearly what 
the 'plenary inspiration' of the Semitic scriptures is to an extreme 
and devout believer of the calvinistic type. There existed no wri- 
ting, as we must suppose; and the memorising of ancient religious 
pieces was an office the importance of which could not well be exagger- 
ated. The worshippers thought that their salvation hung on a 
few syllables recited from some ancient source, exactly as modern 
extremists think the same thing with regard to differing readings 
of ancient canonical texts. When therefore we read the words 
'Ahura is the-most-reciting-from-memory' we could not have before 
us a stronger figure of speech; in fact it need not have been a 
figure; it may have simply expressed the idea that Ahura was 
speaking through his prophet as the ' great high-priest of their pro- 
fession'. It is particularly fortunate that this remarkable stanza (4) 
should have come down with text literally unimpaired: of itself 
alone it possesses great value. 

5. This verse expresses an act of prayer based upon the 
power and foresight of Ahura: 'So may-we-two*, my soul and the 
Cow's, be*-praying with-hands-stretched-out (uplifted), to- Ahura when 
we-shall-urge Mazda with questionings; let-there not-be destruction 
to-the-right-living diligent-husbandman [(the typical orthodox 
citizen)] among-the- evil-unbelievers'. The differences in opinion 
here in no wise affect the general sense; it is possible that the 
auxiliary verb 'we-two-may-be' is not really expressed but under- 
stood, while a slightly differing reading would give us a similar 
word 'for-the- two -worlds' which is so remarkably emphasised in Y. 
28,2. But even if we accept this latter view, it only adds a graphic 
stroke to the delineation. So again the verb 'we-two-press' may not 
be present, and Mazda may be the object of the verb 'we-two-are- 
praying', so understood as repeated from line a; "when [we are 
praying] Mazda'; this of course leaves the sense unaltered, while 



— 25 — 

the word thought to mean ' we-two-are-pressing ' must mean, if not 
that, then • in our doubt ', and so translated it looks especially effec- 
tive and simple: this again only adds an expressive element to 
the sentence, and in no wise alters its result (I regard these facts 
as very note-worthy: here are radical differences, but they effect 
only the element of expression). 

6. The course of thought proceeds unbroken; Ahura gives 
another reason for the unsatisfactory state of things hitherto, and 
accedes to the renewed supplication of Zarathushtra and the herd's- 
soul. A practically uncontested word-for-word would be: 'Thereupon 
spoke Ahura Mazda, knowing the decreed-remedy* [effective] through- 
[His]-guidance : (b) not-a-single spiritual-lord is-found, nor a-secular- 
chief [appointed] in-accordance-with-the-holy-law (asha) : (c) then 
indeed thee have-I, as-creator, formed [as the needed chief] for-the- 
cattle-breeding-[-citizen], and for-the-pastoral-husbandman '. 

The only difficulty here is one which curiously does not 
affect the resulting general meaning, though it is a question between 
two totally opposed translations of an important word: either we 
have in line a 'He Ahura, knowing the decreed-remedy for the 
disaster named': or we have 'He . . . knowing the disaster itself, 
with the idea of the remedy expressed in line c: the difficulty, 
decided as it may be for close experts, has no adverse importance 
whatsoever for the history of the events figuratively portrayed in 
the poem. 

The next stanza 7 is still in line with its predecessors; 
the ecclesiastical establishments are said to be in existence, and the 
internal regulations for the national agriculture, but a 'man' is 
called for again. I cannot see grounds for even the slightest 
difference of opinion save as to two subordinate terms: 'Ahura 
Mazda fashioned this holy-word-of-reason [(the received hymns of 
a liturgy (?)) : a word] of 'fatness*' [so meaning (i. e. prayer for 
prosperity), of-the-same (delighted)-will with Asha], (b) and [He 
provided] food for-the- eaters, He bounteous [in-his-holiness] with- 
his-doctrinal-command: (c) [but] who for-Thee [is-he endowed]-wirh- 
the-good-mind who may - give - forth those - two - things by -mouth* 
verily to -mortals ' ? 

The word fatness in ' manthra of fatness ', 'hymns for prospe- 
rity' may mean 'manthra of invocation' which does not practically 

4 



— 26 — 

affect the resulting sense, as it involves a mere qualification: also 
the word rendered 'with-the-mouth' is in a shattered condition; 
some restore it as a word meaning 'we two': another as a word 
meaning ' ever ' : the differences however do not practically affect 
the result, as the points involved here are all subordinate. 

8. Although various casts may be given to the exact points 
of the expressions here, there is no difference in opinions which 
practically, or at all, affect the chief sense, and only an unimpor- 
tant difference as to the root present in one word: 'This one [is] 
here found for-me who alone has hearkened to our doctrines-of- 
command, (b, c) ZarathuslitraS.; he-desires to-cause our sacred-counsels 
to-be-heard for-us, for-Mazda and for-Asha, wherefore will-I-give 
him the-good-abode* [meaning 'the firm-position'] of-a-promulgator'. 
Some give the cast, emending the text 'he will from his memory 
deliver what remains in his recollection of our speech': this results 
from an especially bold reconstruction of the text itself founded 
upon mere conjecture: then some prefer 'the good wisdom' of a 
promulgator, etc. instead of 'the good-abode', i. e. 'firm position': 
whichever cast we may give, the main result is the same: Zara- 
thushtra is the man chosen, and he wishes to deliver Ahura's 
message to the people: and especial facilities are afforded him, or 
capacities already present are recognised; it is merely a question 
of differing readings in the Mss. or differing restorations on the 
part of scholars. No possible discredit is reflected upon modern 
translators, as such, after certain differences in the texts have been 
taken into consideration; and although it is an important fact that 
a choice in the different readings of Mss. is one of the most 
pressing of our duties, and even conjectural restorations are often 
an imperatively needed portion of our work, yet a first translation 
is always called for in the light of the texts most commonly 
received; and if these vary, of course the blame for the resulting 
divergencies in our translations does not rest with us. 

9. Here, as nearly always, the differences as to the precise cast 
of the ideas does not affect the main drift: 'Thereupon the soul of- 
the-cow wept, [crying 'I] who obtain* f or- the- wounded- of-mind* (b) 
a will-less voice of-a-non-heroic man, [I] who wish for-me one-lord- 
of-his-wish; (c) when in-continuity [of-time ('when ever')] shall-he-be 
who to-her, [i. e. to me the Cow] shall-give aid-with-hand ' : see 



— 27 - 

Gr&tlias pp. 427 fig. as to the different casts of the two last words 
of line a. *The word rendered ' obtain 7 may not have that force, 
which however must be understood if not here actually expressed ; 
it may mean something which merely fills out what is otherwise fully 
indicated : ' I who [lament] a will-less lord ' ; or again [ I who [lament] 
a will-less illiberal-one ', (so with a different text, NB.) ; the most 
'slashing' rendering would be: '[I] who in-a-will-less-manner [i. e. 
against my will] must carry-out to-its-satisfaction (?) the-command 
a-non-heroic man'. All the views express a graphic juncture 
which is clearly of the greatest value; cp. the prophet else- 
where ' without honour in his own country': also the self deprecia- 
tion of Moses, etc. 

10. The terms here are clear; and there is little room for 
differences : 'Do Ye, O-Ahura and Asha, give to-these might and a 
ruling-power (b) such-as [may-be-accompanied] with-the-benevolent 
mind through-which latter it may-give to-these the-amenities-of- 
domestic-prosperity and restful-joy; (c) I-indeed [or, 'I for-one] 
thought Thee, O-Mazda, the-first [or ' foremost'] possessor of-this'. 

11. This stanza seems to be a fitting close to the momentous 
circumstance about which the sections groups itself; the differences 
in opinion in no degree affect the general sense which is, as usual, 
clear: 'When [is] Asha* and Vohu Manah and Khshathra [or pos- 
sibly 'where are they' coming]: yea,hastening to-me (b) do-ye, 
Mazda Ahura, assign [these for my guidance] for-the-great maga 
[cause, literally 'for the great rewarding [dispensation', so, pos- 
sibly] ; (c) yea, now [assign] your aid to-us for-this [great cause of 
our reestablishment, this aid] of-the-liberal-offering of-your-devoted- 
ones'. Some might prefer; 'assign me ... to one who cares for 
me for the great-reward'; or once more; 'accept me in the care- 
taking covenanted confederation '] '. * 1 

This piece, rough as it is, even to the verge of the uncouth, 
possesses singular interest from every point of view; in the first 
place it was practically contemporaneous with the actual events 



* x I may say, referring for a moment to a technical point, that I 
first suggested vocatives neuter in-em here in this verse; and my initia- 
tive has been followed without recognition; my view was however only 
an ^alternative one; this is however trivial in comparison with what has 
occurred in the same direction. 



- 28 - 

to which it alludes, as I hope elsewhere to prove: the sudden 
prominence or 'call' of a leader named Zarathushtra must have 
been a still effective circumstance, and not merely a remembered 
tradition, although it must have taken some little time for it to ac- 
quire its poetical settlement; yet, as we see, it was evidently put 
together for the purpose of securing the recognition of Zarathushtra 7 s 
leadership and of consolidating his authority. 

The form is also graphic, and in the higher sense truly 
poetical. 



YASNA XXVIII. 

the Priest in prayer. 

Zarathushtra, having entered upon his duties, composes a prayer 
for the use of some of his more eminent colleagues, possibly, but 
not at all probably, for one whom we might consider to have been 
the original mover in the entire religious effort. 

The words are certainly put into the mouth of some one 
definite person of marked distinction. He was not Zarathushtra 
himself, for we have the expression 'to Zarathushtra and to me', 
nor was he Vishtaspa, the sovereign; see 'to Vishtaspa and me J , nor 
yet Frashaoshtra : it may have been Jama^pa here put forward as 
priestly spokesman, the piece having been composed by the great 
author, or inspirer of them all, whom we naturally suppose to have 
been Zarathushtra. 

The reciter, whoever he may have been intended to be, is 
represented as standing in the appropriate place as a priest with hands 
stretched forth toward the emblem ofAhura's presence, the fire, and 
praying for the possession of moral acquirements from an unselfish 
motive ; and the care of the herds once more gives the key-note to 
the entire production. 

It has already been pointed out that the Kine's soul was a 
poetic belief which happened, like so many others, to be grounded in 
deeply practical considerations. To treat the cow and the horse, even 
individually considered, with fairness was both a written and an 
unwritten point of honour, while as a public statute, the care of 
the cattle interest involved one of the most solid and moral arti- 
cles of religion which any nation could possibly formulate, and 
especially at a period and under circumstances when the very main- 
tenance of their rudimental civilisation as a people depended on 
cattle-culture, for that alone saved the Zoroastrians from becoming 
once more what those freebooters, of whose depredations they com- 
plained, still continued to be. But though 'cattle' may seem to us 



— 30 — 

but little associated with the higher instincts, we should recall that 
it alone saved them from the practice of murder and pillage, and 
in this case it was associated with experiences in mental religion 
which lead us to compare the nation to a vast religious agricul- 
tural brotherhood. Think of a multitude who could join in a prayer 
for skill and fidelity in cattle culture, and at the next breath 'for 
the attainments of the mental as well as of the bodily life, which might 
place their recipients in spiritual and temporal beatitude ' : but no 
further preface is needed here. 

The stanzas, free and literal, speak for themselves. Notice 
the persistent prevalence of the vocative case: stanzas 1, 2, 6, 8, 9 
are addressed more directly to Ahura, while the 3 d and 4 th are divi- 
ded between Asha and Vohu Manah with the inclusion of all the 
four leading l attributes : ; 7 is addressed to Asha, Aramaiti and 
Ahura: the names of Haurvatat and Ameretatat do not occur. 



-m& 



YASNA XXVIII. 

Zoroaster enters upon his office. 

A priestly prayer 
With hands outstretched I beseech, 

with praise for this grace, the first blessing, 
All actions done in the Right, 1 

gift of, Mazda, Thy bounteous spirit, 
And the Good Mind's understanding, 

thus the Herd's soul I appease. 2 

for heaven and earth 

I who You two encircle, 

Great Giver* the Lord, with the Good Mind; 
Gifts for the two lives grant me, 

this bodily life and the mental, 
The prizes by Right deserved; 

thus to Glory He brings His blest! 

invocation 
Righteousness and thou Good Mind, 

with surpassing chants I'll praise you, 
And Mazda, for whom our Piety 

aids the everlasting Kingdom; 
Aye, together I adore you; 

then for grace while I call draw near. 

consecration 
I, who my soul am giving 

to watchful zeal 3 with a good mind, 
For every action the grace 

of Mazda, the Living One, knowing, 
In wish for the Truth will I teach 4 

while I can, and have aught of power ! 

1 'the sanctity of The law included ritual and ceremonial holiness 
well as purity in thought, word and deed'. 

2 see Y. XXIX. 

3 or 'to Heaven', 

4 or 'learn'. 



— 32 — 

longings 

Holiness, when shall I see Thee, 
and thou Good Mind, as I discover 

Obedience, the path 1 to the Lord, 
to Mazda, the most beneficent? 

With that Manthra will we teach 2 
foul heretics faith on our God. 

Come with the Good Mind, and give us 

asha-gifts, Thou eternal 3 : 
Through revealed truth do Thou grant 

Zarathushtra Thy strong help; 
Grant that to us by whose aid 

we may crush the tormentor's torments 4 ! 

for guidance and grace 

Give, Holiness, Thou this blessing, 
gains earned by a Good Mind to us, 

And grant our wish, Armaiti, 
to me, and to Vishtasp 5 together; 

Grant Thou us, Mazda, ruler, 
Your Beneficent words to hear. 

and for the future 

That best I ask, Thou Best One, 

One-in-mind with the Right bestowing, 

Of Thee. Ahura, I ask it 
for Frash(a)oshtra 5 and me beseeching: 

Freely to us may'st Thou give it 
for the Good Mind's lasting age. 

1 or 'the throne of Mazda the Lord beneficent to the obedient' (?); 
see the word-for-word. 

2 or 'hold off the flesh-devouring fiends'; see the word-for-word. 

3 or 'long-life, Thou giver of holiness'. 

4 the bloody idolatrous foe who lived by plunder. 

5 ' the union of a trio in earnest supplication is a special indication 
of the historical character of the document. F. with three syllables. 



— 33 — 

fears, and further prayer 

With prayers for these blessings, Mazda 

and Asha, may we not pain you, 
And Best Mind, we who aid you 

in the tenfold (?) 1 chorus of praisers : 
Propitious verily be Ye 

toward the mighty possessor of weal. 2 

again for light 

What laws of truth Thou knowest 

from insight of Right, and the Good Mind, 

With these as the gains for earning, 
Ahura, fill our desire, 

Thus do I learn Your commands, 
complete for our plenty and weal. 

and for inspiration 

I who the Right to shelter 

and the Good Mind, am set for ever, 
Teach Thou me forth from Thyself 

to proclaim, from Thy mouth of spirit 
The laws by which at the first, 

this world into being entered! 

1 so probably literally, but possibly it really is meant to express 
mighty'. 

2 possibly refering to the king Vishtasp mentioned above. 



^^^k- 

^m^ 



— 34 — 



Y. 28. Word-for-word rendering and popular explanations. The 
words here present are all quite simple: there may be a doubt 
whether we have 'all actions ', or 'actions toward all'. The Sanskrit 
equivalents to the words in this chapter are all familiar words ; they 
may be seen in my contribution to Koth's Festgriiss; p. 193 ff. 

1. An English verbatim would be with: ' self-humbling-praise of- 
this-helping-grace [or 'joy-giving-grace'] having-out-stretched-hands 
I-will entreat [bind-here-with-prayer] (b) the first blessing of-the- 
spirit bountiful [-with-holiness], Mazda, actions toward-all [done] 
with-asha [the sanctity of the law, (c) entreating also for] the 
understanding of-the-good mind [meaning of-the-one endowed-with- 
the-good-mind] whereby I-may-content the soul of the Cow [the 
spirit of the sacred herds which cried in grief to-Thee] J . 

The theology here is not as low as it might seem to a non- 
expert; the 'actions toward all ? could not possibly be confined to 
ceremonial rites, though they doubtless included them; and the 
sacred regularity, or 'right', contained a moral element, as is clear 
from the keynote to the entire passage, which was energetic and 
humane labour in the all -important cattle -culture, as to which see 
above. At the period then present this latter was precisely the 
circumstance which diverted an entire nation from the customary 
murderous petty warfare on which the border tribes were too apt 
to depend for support. 

2. All the words are of the simplest here, the only differences 
in opinion being as to whether ' those who receive ' the benefit named 
are placed 'in comfort' here, or 'in beatific happiness' here, to be 
continued hereafter; see the simple reproduction. I should say 
that I use the word ' holiness ', as being less profound, or ideal, 
than 'righteousness' which I preferred in S. B. E. XXXI; it was 
an exact fidelity' to the law, ritualistic, statutory, and moral; but 
it was not 'eternal truth' aside from all accidental associations, in 
just this place, and not so often this anywhere. 

'[I] who surround [i. e. approach] You, Mazda Ahura, 
with-a good-mind, (b) [be Thou willing] to-grant to-me the-rewards 
of-the-two lives, of-the-bodily, and what [is] of-mind (c) attained in- 
accordance - with - asha [as the sanctity of [the law] with -which 
[attainments] he -may-place [those receiving [them] in-beatific- 



-35- 

happiness'. The expression 'surround' seems to point to an ancient 
practice of 'encircling' the altar in a religious march; the 'You' is 
probably in the plural of majesty, as 'the good mind' is here not the 
archangel who is approached as elsewhere. "We cannot exaggerate 
the importance of the expressions ' of-the-two-lives ', ' of the bodily ' 
and 'of that of mind'; they are totally unassailable as expressing 
all that they seem to express; and they carry with them the pos- 
sibility of understanding very many other such expressions in a 
similar sense, and very often not only the possibility of such an 
exegesis, bnt the necessity for it. In fact these words prove that 
the deeper sense may lurk, nay that it does lurk, everywhere, 
even where the immediate point primarily intended to be expressed 
by the composer has reference to some comparatively external 
interest. 

3. There would be little difference in opinion here, save that 
some might prefer ' may devotion, increasing the everlasting kingdom, 
come to my call . . .' which, in the light of the objects now held 
in view, is a difference not worth further consideration. 

'[I] who will- weave [my-hymn] to-you, O Asha and Vohu 
Manah, [i. e. Holiness and Good Mind], in-a-manner-unsurpassed, 
(b) and Mazda Ahura, for- whom Aramaiti [the alert and ready mind] 
causes-the intransitory kingdom (c) to-increase; come-ye to-my in- 
vocations for-j oy-creating-help '. 

As occurring in a precious fragment and as estimated in the 
interests of comparative religion, such a difference as the application 
of the word ' having-no-first ' ('nothing before it') should be regard- 
ed as of trifling importance, whether we say 'I will weave my 
hymn to Ahura who has none before him ; ; or ' I will weave my 
hymn to Him in a manner unsurpassed' makes no difficulty what- 
soever in our appreciation of the result ; and to my own mind it is 
just such 'uncertainties' which pique our curiosity and keep awake 
our interest; one or the other view is correct, if we choose the 
corresponding text; and either is valuable. 

4. There is a choice of texts ; but there is little difference in 
opinion in rendering those texts when each one is considered apart : 
'[I] who will-deliver my soul to the-home of-song (?) heaven (?), 
or 'to the mount' (which leads to it) or, I 'who will awaken my soul 
to-watchfulness', or again 'I who will awaken it to praise' ; (obviously 
all subordinate differences which bear only one way ; that is to say, 



— 36 — 

subordinate from the point of view of practical comparative religion). 
On the whole I now prefer : ' [I) who ani-reminding [my] soul to- 
watch** with-a good-mind, (b) having-known the-sacred-rewards of- 
[meaning 'for'-] actions [rewards] of-Mazda-Ahura ; (c) as-much-as I 
am - able and-can, so-much will-I-teach* in-the-desire for-asha [as 
the-holiness-of-the-law], [or ' so-much will-I-learn (?) to-wish for (?) 
Asha] \ 

With regard to the alternative 'so long as I can I will learn 
to wish for asha', or 'the truth of the law', this is also of little 
importance to us as searchers in comparative moral-religion; at the 
same time one may say that the composer already speaks of himself 
as 'knowing'; 'will I teach' is therefore more probable, while 'to- 
wish for asha' differs little from 'in the wish for Asha'. 

5. '0 sanctity of asha [as ' the law '], when shall-I-see thee and 
the Good Mind, finding (b) obedience the- way to the-most-bene- 
ficent Ahura Mazda, [or 'finding the throne of* Ahura most bene- 
ficent to* the obedient'* (?)] ; (c) with-that manthra may we with- 
tongue cause the- vermin-polluted [-unbelievers] to-choose the-greatest- 
one, [or 'with that manthra may we most hold-off with-tongue the- 
vermin-polluted[-unbelievers] ']'. Here we have indeed a case of an 
exceptional gathic difficulty; yet even here the differing views all 
bear closely in one way. The alternative reading of line b 'finding 
the throne of Ahura beneficent toward the obedient' is not so differ- 
ent from 'finding the way to him'. But in line c we have a word 
which may mean either 'we would cause polluted people to 'believe' 
(on the greatest)' ; or 'we would most hold them of. At the first sight 
we seem to have a bathos here; but the demons- of-vermin were 
seriously and wisely dreaded as a religious evil, and as such were 
'to be held-off'; otherwise those infested with them were to be 'con- 
verted (sic) \ But the two views after all run on parallel lines ; the 
vermin-polluted could not be converted 'till his figuratively descri- 
bed sins were held-off'. It is possible that 'evil beasts' may have 
been meant rather than evil ' insects ', but I greatly doubt it ; perhaps 
it would be best for our present purpose to omit the line. While 
as to the fine expression, almost the best in the Gathas '0 Asha, 
when shall I see thee', no difference in opinion exists as to the 
literal terms! Some writers, straining mechanically after effect 
might possibly render, ' my people (asha as the holy congregation !) 
when shall I see thee . . .' ; but I know of no such expositor as yet. 



— 37 — 

The composer is evidently longing for the establishment of the holy 
law in the pious little state ; see his allusion in strophe 3 to the 
gift 'for the two lives % and see the expressions 'in thought 7 , 'in 
word 7 , and 'in deed' in Y. 30 ; 6. 

But if this strophe affords a signal instance of gathic uncer- 
tainty, it is of exceedingly great importance for another purpose : 
for it also affords a striking instance of the fact that differing 
meanings can be given to the self-same words ; incredible as it may 
appear, a literal rendering into the cognate Sanskrit language itself 
could not vary, whichever way we might translate this translation ; 
the forms are practically different dialects of the same language. 

6. 'Come Thou with-a-good-mind, give, [0 Thou] with-asha- 
giving, long-life, [or with another reading 'give asha-gifts 7 ('gifts 
in accordance with the sanctity of the law and its needs 7 ), O-Thou- 
long-lived-one (recalling the 'ancient-of-days 7 ) ; (b) with-sublime- 
and-righteous hymns give -Thou, O-Mazda, to Zarathushtra powerful 
help-of-grace , (c) and to-me, O-Ahura, [that] whereby we-may- 
overcome the-malicious-vexations of-the-hater, [i. e. of- the- enemy] 7 . 
Whether we say with one text 'asha-gifts 7 , ' gifts- sanctified-by-tlie- 
religious-state-interests 7 , [O-Thou] long-living-one, that is to say, 
' Thou eternal one 7 , or 'give us, O-Thou-giver-of-asha-gifts, long- 
life' should not for a moment disturb the theologian: the words 
would be almost identical in either case; if we are to give up the 
gathas on account of such 'uncertainties 7 as that, the sooner we 
abandon our studies the better. 

7. 'Give, O-Asha, the ashi [sacred recompense] the attained- 
prizes of the good-mind; (b) give-thou, O-Aramaiti [the alert and 
ready mind [or 'thou one-endowed- with-the-alert-and-ready mind 7 ], 
to Vishtaspa and to-me our wish; (c) do Thou grant, O-Mazda, 
and ruler*, [or 'and do Thou arrange 7 ] that whereby we may, 
[while] efficaciously-serving [You] , hear [or ' make-heard 7 ] Your 
manthras, [i. e. holy words of revelation, probably hymns in metre ; 
cp. Y. 46, 16] 7 . 

The sole possible differences in opinion here would be with 
reference to the last line which might be rendered 'grant-Thou 0- 
Mazda and arrange 7 for ' grant-Thou, Mazda, O-arrauger 7 ; and 
again for the latter half of the line ' in order that I as a manthra- 
speaker (holy- word-speaker) may bring to effect Your announcement 
[lit. '(word) to-be-heard 7 ] 7 ; this instead of the rendering from the 



- 38 — 

other text, ' that we as efficient- [servants] may hear Your manthras ', 
or 'holy-words-of reason', or 'that we may hear Your energetic 
manthras'; such uncertainties are trivial as difficulties in view our 
present object. 

8. 'That best [blessing*, (see Y. 28, 1 which mentions the 
[blessing])], Thou best-one, I beseech Ahura who [is] of-the-same- 
desire with Asha vahishta, (b) having desired [it] for the [heroic] 
man Frashaoshtra and for me, (c) to-whom also may'st-Thou-give 
it for all the-age of-the-good mind [as it is created and maintained 
among Thy holy people]'. 

The sole uncertainty here, so far as the literal force of the 
terms is concerned, is as to the person of one word rendered 
'may'st-Thou-give- [it] ; it may be in the first person 'may I (of 
course acting as 'Thy' prophet) bestow it: it is the difference be- 
tween the direct, or the indirect gift of the deity. A question of 
interpretation however arises as apart from translation (so to express 
one's self); does 'the age of the good mind' refer to a beatified 
future existence?, or to the prolonged religious prosperity of the 
'holy state'. I think that it refers to the one continned on 'till it 
becomes the other; it was the religious prosperity unbroken by the 
expected earthly consummation; either one of these views presents 
a valuable idea. 

9. The sole possible differences of opinion here concern only 
subordinate detail; we are not certain whether a technical word 
'tenfold' in the sense 'very powerful' is used, or whether the word 
means simply 'in the offering', but in the one case it is a quali- 
fication merely, and in the other a commonplace ; a verbatim hardly 
contested, save as to the use of synonyms would be: 'With-those 
prayed-for-beneiactions may-we-not-vex You, Mazda Ahura, and 
Asha (b) and the mind which [is] the-best, we who have-made- 
effort in- the-decade [or 'in-the- offering'] of-the-praisers ; (b) [be] ye 
[verily] most-helpful-to-promote also [toward] the one-who-is-lord- 
over-his-desire of-blessings, [i. e. able to realise what he desires 
in-regard to the highest benefits already named']'. The tone here 
is more pagan, so to speak, and helps to offset the extraordinary 
expressions of religious and intellectual depth made elsewhere. 

10. The only differences in opinion here are such as this: 
'I know Your commands to be such-as- well-reach- their aim ' instead 
of 'such-as-concern-our-nourishment', the latter being perhaps the 



— 39 — 

safer: 'What statutes Thou dost know from Thine attribute-of- 
justice and-of-benevolent attention [to be] (b) just, Mazda 
Ahura, fill-up the desire for these with-the-[prized]-results-having- 
been-obtained; (c) thus do I know Your words-of-command [to be] 
through You not-einpty, [but] effective-for-nourishment, [or 'well- 
reaching-their- aim'] -and- effective-f or- [other-] acquisitions [well-possi- 
bly 'for the acquisitions of victory'] 7 . 

The 'filling of desire with laws' is a fine idea; the question 
of food was then as now a matter of supreme political importance. 

11. There are practically no difficulties here; one word may 
mean literally either ' may-I-protect ', or its form may be infinitive 
in the same sense: '[I] who in-consequence-of- these [things] may- 
guard, [or '[I] who [am set] to-guard'] Asha [as the holy-people 
representing the law] and - the - good mind [in the individual 
believer, i.e. 'the good man'] for- continuity, [i. e. forever], (b) [do] 
Thou, Mazda Ahura, teach me forth to-tell (c) in-accordance- 
with-Thy-spirit with-Thy-mouth by-what [means, or 'laws'] the first 
world came-into-existence'. 

There can be no question as to the presence of a speculative 
interest and curiosity as to original principles here. 



*B» 



YASNA XXX. 

dualism. 

This hymn, memorable and weighty as it is, was evidently 
composed for delivery at a stated assembly of the people, or their 
representatives, though it doubtless become afterward a familiar 
chant in every priestly home. 

It is one of the most important pieces in the Avesta, and 
indeed one of the most important of its kind in ancient literature; 
for it has formed the centre of one of the greatest theologies which 
the world had ever seen. The diction has but little to recommend 
it, but the substance of the thought though quietly expressed pos- 
sessed the value. The composer may be regarded as continning the 
thoughts at the close of Y. XXVIII (which see). He seems to 
have had in mind (in the introductory stanza) the two doctrines, or 
the doctrine of the two beings, of which the greater part of the first 
half of the document treats, and in the second strophe he pointedly 
appeals to their attention, declaring that a decisive moment is upon 
them; they were to choose their religion, and, not by acclamation 
with the foolish decision of a mob but man by man, each individually 
for himself; they should therefore arouse themselves, and hear with all 
attention, and gaze at the holy fire with a good and receptive dis- 
position of mind. He then delivers the earliest statement of dua- 
lism which has come down to us: i There were two original spirits, 
each independent in his thoughts, declarations, and actions'; such is 
the short theodicy, followed at once by an admonition to choose 
the better. 

These two spirits came together, as he announces, to make 
the opposing phenomena, life and its absence, the final state of 
good and that of evil ; and the evil is described, not as a scene of 
cruelty inflicted upon the ignorant and the innocent, but as 'the 
worst life', and the good as equally remote from a superstitious 
paradise, for it is represented by the 'best mental state'. 



_ 41 — 

This is the proper zarathushtrian creation: it is undeniably 
abstract, very; and just in proportion as it lacks colour and myth 
are its depths visible: the account is also very limited in extent: 
but it must never be forgotten that this fragment is the probable 
proof of the existence of others beside it: instead of there being 
one hymn sung like this Y. XXX, there were doubtless many. 
The two original forces or beings, although separate clearly, come 
together; but they do not lose their distinction; their difference 
remains as clear as their union; they do not blend unrecognisably; 
for having created the two principles, they choose each his own 
particular realm; Ahura chooses the righteous order of religion with 
the pious of all ages; the evil spirit chooses the wicked. 

The point and interior meaning of the entire doctrine is that 
a good god cannot be responsible for permanent evil, that imper- 
fection and suffering are original and inherent in the nature of 
things, and continuously so; the swallowing up of sin and sorrow 
in ultimate happiness for all men belongs as a doctrine to a later 
period; it is not gathic zarathushtrianism ; evil was the work of an 
independent being. 

The great thinker saw his point; and it was that the Deity 
himself could not prevent the evolution of base and revolting moral 
qualities in both victim and aggressor ; an evil god was therefore 
their author. But the blood-feuds of war, not to speak of the 
theological animosity were too much for his philosophy: the sage 
could not regard all men with broad and equitable impartiality. 

The hated daeva-worshippers, who were doubtless equally 
conscientious with the zarathushtrians, are said to have failed of 
correct discernment; as they were deliberating, so he recalls, the 
worst mind, a very real, although an 'abstract', Satan came upon 
them to induce them to choose him and his evil realm ; they acced- 
ed, becoming furious in their intention to injure human life. 
This may be regarded as a dramatic, but at the same time in a 
moral sense as a philosophical statement of a temptation and fall 
(for a later one, with more colour and less truth, see the temp- 
tation proper of Zarathushtra recalling as it so vividly does the 
temptation in the Gospels). 

The clothing of souls with bodies seems indicated as a 
natural thought next in point, as the delineation progresses, and the 
composer breaks in with a prayer that in the future and possiblv 

6 



— 42 - 

at the Frashakard, 'the completion of progress ', these created souls 
might possess such advantages as they had when Ahura came at 
the first with His acts of creation ; and, as he implies and perhaps 
expresses in a lost verse, 'vengeance shall come upon the wretched 
beings who choose the Evil Mind as their master; and that not in 
the abstract by any means, but as executed upon a numerous, 
if not once predominant party, and when this shall have been com- 
pleted (and Y. XXXI, 18 shows us that the weapons to be used 
to bring it about were not to be those of verbal argument alone), 
then, as he declares with enthusiasm, 'to God shall be the kingdom', 
a kingdom established in the divine benevolence which will per- 
vade its organic life, and which will likewise, as the personified 
'Immortal', utter encouragements and commands to its loyal citizens : 
and these latter will then not only conquer the demon of the Lie 
who was the life of the daeva-party, but they will deliver her up 
as a captive to the great genius of Truth , the personified sanctity 
of the law: And as he ardently hopes for the coming of the 
kingdom into the hands of Ahura, he as ardently beseeches that he 
and his colleagues, the princes already named, may be honoured 
as the immediate agents in bringing on this 'millennial' completion; 
nay, he even prays that they may be as 'ahuras' in merciful ser- 
vice, declaring that all their thoughts were centred in that scene 
where religious light dwelt as personified in her home '. Once more 
he announces the certain defeat and chastisement of the incarnate 
Falsehood and her adherents, which enables him all the more im- 
pressively to describe the rapid reunion of the righteous in the 
home-happiness of heaven. 

Having delivered his brief but singularly inclusive communi- 
cation, he commends his hearers for learning similar revelations on 
account of the duration of the announced rewards and punishments ; 
they shall be 'long' indeed, and upon their complete inauguration 
full salvation shall be realised for those who shall have learned 
and heeded the invaluable truths. 



YASNA XXX. 

The delivery of the doctrine to the assembled masses; the first document 

of dualism. 

Thus will I speak forth decrees, ye who come, 

yea the wise one's monitions, 
Praises I speak for the Lord, 

and the offerings of the Good Mind, 
Both benignant counsels from Truth, 

whence signs in the lights* 1 seem friendly. 

the hour of decision 
Hear ye this with the ears; 

behold ye the flames 2 with the Best Mind: 
Faith's choices must ye now fix, 

for yourselves, man and man deciding; 
The great concern is at hand, 

to this our teaching awake ye! 

god and the evil god 
Thus are the spirits primeval 

who, as Twain, by their deeds are famed 
In thought, in word, and in deed, 

a better they two, and an evil ; 
Of these, 3 let (*) the wise choose aright, 

and not as the evil-minded! 

creation and counter-creation 
Then those spirits created, 

as first they two came together, 
Life and our death decreeing 

how all at the last shall be ordered; 
For evil men Hell,* the worst life, 

for the righteous the Best Mind, Heaven.* 4 

1 in the stars, or altar flame. 

2 the holy fire. 

3 that is 'between these'. 

4 the word 'best' became a name for heaven; did this arise from 
this chapter?; see also 'for all the age of the good mind' in Y. 28. 9. 
which seems to refer to the eternal futurity, or to a scene of 'millenial' 
restoration. 'Hell' and 'Heaven' are insertions; see the verbatim. 



44 



the choice 

Of these two spirits he chose 

who is evil ; the worst things working; 

But Right chose the Spirit bounteous, 
clothing-on the firm stones of heaven, 

(Choosing) those who content Ahura 
with deeds essentially pure. 

the fall* 1 

Of these two chose not aright 
the Daevas*; theirs was deception; 

Those questioning then he approached, 

the Worst Mind, that he might be chosen; 

Together they rushed into Wrath, 
and the life of the mortal ruin! 

redemption 

To us* 2 came then the helper* 

with the Kingdom, Right, and the Good Mind; 
And a body gave Armaiti 3 , 

the eternal and never-bending ; 
With these who are Thine may she be, 

as Thou earnest first in creations. 

the struggle 

Yea, when the vengeance cometh, 
vengeance just upon faithless sinners, 

Thereon for Thee, Lord, 

is the Kingdom gained by the Good Mind, 

And for those declared, Mazda, 
who the Lie* unto Truth deliver. 



1 of all the 'gods', or of their worshippers. 

2 or 'to him'. 

3 devotion, the personified attribute of God and his saints. 



— 45 — 

victory 

Thus may we be like those 

who bring on this world's completion, 

As ahnras of the Lord, 

bearing gifts with Asha's grace, 

For there are our thoughts abiding, 
where wisdom lives in her home. 

judgment 

Then on the host of the Lie 
the blow of destruction descendeth: 

But swiftest in the abode 

of the Good Mind gather the righteous, 

With Mazda and Asha they dwell 
advancing in holier fame. 

and the end. 

Wherefore these doctrines ye learn 
which Ahura gave, ye mortals, 

For our welfare and in grace 

when long is the wound for the wicked, 

And blessings the lot of the pure; 
upon this shall there be salvation! 



— 46 



Y. 30. Word-for-word renderings with popular explanations. 

1. Many as may be the hair-splitting differences in opinion 
here as to isolated expressions (as to which see Gathas, pp. 37 to 53 : 
431 — -449) the main drift is agreed to by all: 'Thus [or 'yea 7 ], 
coming-ones [0 ye coming-to-seek] , I-will-declare what-things 
[are (an iranian idiom)] the joyful-admonitions [to be declared] 
for [or 'to'] him-having-known [every relevant truth] whatsoever 

(b) and praises for-Ahura and the offerings of-the-good mind 
[offered in the spirit and in the interest of the personified bene- 
volent wisdom, or 'the offering of this good mind in the saint'] 

(c) the-benevolent-counsels [revealed] by-Asha [the personified 
sanctity of the law], and what-two-things [are those] on-account- 
of- which [i. e. whereby] propitious- [omens] are seen through-the-lights 
[stars ?, or ' altar flames '] '. 

Some refer the 'one having known' to an enlightened dis- 
ciple, but this would not alter the fact that the sole enlightenment 
under review had reference to religious interests: if the one 'know- 
ing each' interest involved were not Akura, then he was a saint 
immediately under the divine influence. Some, joining two words, 
make out of them '(the beneficent counsels) 'of-ashi', the genius of 
reward', instead of counsels 'with or 'by' asha'. It used to be the 
fashion to read a word 'I pray', for which I have suggested the 
pronoun 'who' in the dual neuter; with reference to the last words 
there is more positive difference, but opinions all bear one way; 
and the terms which carry along the fresh and vigorous meaning 
are all simple and clear. 

2. The same can be said of this strophe: many as are the 
twistings administered to the subordinate ideas, no one could con- 
ceal, even if he tried, the grand and simple appeal: 'Hear ye 
with-ears; gaze-at the flames with-best thought, [evidently intended 
to be spoken in sight of a fire-altar] ; (b) as to the decision deci- 
ding-the-religions man-and-man, [each] for-his-own person, (c) be- 
fore; [i. e. in-presence-of] the-great endeavour [of the cause of the 
religious campaign, (as we might) say 'be ye', or 'gaze ye', 
(repeating the idea from above)] awake to this our announcing!' 

Some might say 'look with 'clear' mind' for 'look with the 
best attention at the bright flames' which last is far more natural 
and probable; yet the point is 'look'; 'hear', 'be awake individu- 



— 47 — 

-ally': see Gathas and Comni. pp. 38 and 435 fig. (to which 
Professor Justi did me the honour to call especial attention here: 
see Sonderabdruck aus dem preussischen Jahrbuche 1896 Seite 68) : 
there I report the Asiatic commentaries, etc. in full. 

3. This brings us to the great deliverance; here we have 
the doctrine of the existence of two original spirits specifically 
stated: the only differences in opinion which may be possible 
concern subordinate matter: 'So these-two first-two spirits which- 
two as two-paired-ones spontaneously-active [or 'beneficently active'] 
heard- themselves [i. e. were-heard-of, i. e. 'were announced ', 'pro- 
claimed in creed, etc.'] (b) in thought and in word and in deed* 1 , 
these-two [as] a better-thing and an-evil: (c) and of [i. e. 'be- 
tween'] these two [spirits (see strophe 5)] let the-well-doing discern 
aright, [let] not the-evil-doing [discern aright]'. 

Some prefer a reading 'at first' instead of 'the two first': 
and also to reading 'sleepless' for 'active': but the difference which 
seems to tell most upon the practical result is that between our 
view at first sight and the others. At the first glance we should 
render thus: 'so are the two-spirits which-two heard* in-thought, in 
word, and-in-deed these-two-things, a better and an evil : and (c) of 
these-two-things let-the-well-doing-choose aright, not the evil-doing '. 
But it is difficult to see who could have pronounced the original 
principles of existence to the original spirits, so that 'they might 
hear'. I suggest as an alternative to my first rendering that the 
word rendered, 'were-heard-of may mean 'they- two-announced': 
these two first spirits announced these-two-things, a better and an 
evil in-thought in-word and-in-deed (not 'are announced (heard of) 
as these two things'): the word rendered 'are-heard-of often means 
at its next stage in the Pahlavi, the quasi daughter language 'an- 
nounce', i. e. as the causative of 'hear', 'make hear': if then this 
meaning can be tolerated as one of the meanings of the Avesta- 
word, 'the-two-spirits announced the two-things, the better thing and 
the evil' might be the meaning here: it is my doubt as to this 
which leads me to leave my earlier translation unaltered: but I 
offer the alternative. The objection to a first rendering 'these two 
spirits were announced as two things, a better and an evil' is of 
course that this sense is too philosophical to be trusted as having 
been actually intended by the composer to be expressed; but on 
the other hand 'they-two-announoed these-two-things, a better and 



— 48 — 

an evil in-thought, in- word and in-deed' is not so profound and 
therefore less suspicious. To which the rejoinder might be made 
that 'in- thought, in- word, and in-deed' refers more naturally to 
the mental, verbal and practical activity of a person or persons than 
to abstract objects simply in the neuter and having no connection 
with persons, while the word following which means 'of-these-two' 
positively, or at least most probably, refers to 'the two persons': 
as the same word does in strophe 5. We are therefore constrained 
to defend the first and natural interpretation however suspiciously 
'fine' it may be; it is actually well possible that the 'two spirits' 
were the 'two-things' 'or entities', i. e. 'principles', or 'forces', 
not 'persons' a better and an evil one, of-which-two-[-persons] 
(who were also possibly 'these two things') let the-well-intentioned 
choose aright'. Or some escape from the profounder view might 
be afforded if the two words 'a better and an evil' could be taken 
as if they were meant to be adverbially understood, 'the two spirits 
were announced in a better-sense and in-an-evil sense [according 
to their natures]': this would remove the justly dreaded 'fineness' 
somewhat from the thought: yet 'in thought, in word, and in deed' 
are in themselves expressions quite as 'abstract' and profound as 
it is possible to use: and even if they merely mean 'as to thought, 
as to word, and as to deed', this would not alter the fact as to 
the depth expressed in them. We can in no way whatsoever avoid, 
or escape, the profound and subtle distinctions here: and if they 
are positively and beyond all doubt present here, they may be 
present often elsewhere, and they may even lurk everywhere. 
But for comparative theology the fact remains that two original 
spirits are mentioned, that they represented, or that they were, a 
better and an evil thing, not 'beings', but 'principles', 'things': 
and between these two the well-disposed are urged to choose aright. 
Here I may say once more at this important place what might be 
repeated at every turn, which is that, incredible as it may appear, 
verbatim Latin or Sanskrit translations of this strophe could only 
differ from each other seriously as to two words, neither of which 
affect the main result: see the Latin in my Gathas at the place. 

4. 'Also when these two-spirits came-together at-first to-make 
(b) both life and non-life, and how the world [or 'people'] shall- 
be at-last, (c) the worst [life] of- the-evil- [infidels] and the-best 
mind (probably here a name for heaven) for-the-saiutly-believer'. 



— 49 — 

Given a received text, no rational verbatim renderings could pos- 
sibly be made here which differed save as to the choice of syno- 
nyms; as is seen, I regard the 'worst' in line c as referring to 
the word 'life' or 'world' which immediately precedes it, also 
agreeing with it in gender, number, and also in case (with several 
good Mss.) ; if the worst ' life ' of the ' evil infidels ' was meant, 
and if 'how life shall be at the last' immediately precedes, then 
'the worst life of the evil infidels' naturally refers also to their 
life at 'the last', i. e. in a future state; the words then, in that 
case afford a good description of 'Hell', more especially as the 
word 'best' in 'the best mind for the holy' naturally suggested 
the later name for Heaven which was 'the best', the Persian 
bahisht. Also the 'good mind' in strophe Y. 28,8 describes a dis- 
tant period pervaded by the 'good mind', and this also suggests 
' millennial paradise ' or ' Heaven '. 

But theologians had of course better not use my opinion 
here on this verse alone to prove an intellectual element in the 
experiences of the future state, as the subjectivity of rewards and 
punishments is proved elsewhere in a manner beyond all dispute, 
while it is only corroborated here; that is to say, I recommend 
all to refrain from following me here except such as can read the 
simple place for themselves, and so follow my argument. 

5. ' Of-these-two-spirits [he] who [was] evil chose-to-himself 
[i. e. 'made-a-choice'], perpetrating [in so doing] the-worst- things, 
(b) but the-most-bountiful [others 'the most holy'] spirit [chose-to- 
himself] asha [the sanctity of the law, the most bountiful spirit] 
who clothes-on-himself the-most-firm stones [-of-heaven (the stoney- 
heavens), (c) and he chose also those] who will-content Ahura, 
Mazda with-veritable actions piously [or 'believingly' done]. 
No vital differences of opinion exist here as to the roots, and hardly 
any as to the forms ; the Latin verbatim at p. 42, Gathas, is well 
nigh the only possible Latin rendering which could be made; no 
modern expert doubts the substance of what is said, or the main points. 

6. This important stanza is again perfectly clear both as to 
its literal terms and its point, though some differences exist as to 
the joining of the grammatical forms: 'Of-these-two-spirits, [i. e. 
'between them', as in strophe 4] the daeva-demons-of- whatsoever- 
character [perhaps also meaning 'their worshippers'] may not 
discern aright, since to-them deception came, (b) [as they were] 

7 



- 50 - 

questioning, when [or ' since'] they*-chose*-to-themselves the- worst- 
mind; (c) thereupon to-Aeshraa[-the-fury-of-rapine, the-raid-demon] 
they-ran- together whereby they-would-destroy the-li£e of-man'. 
One cannot be certain whether the word rendered 'deceit' is sub- 
ject or object, and the same thing may be said with reference to 
'the worst mind'; 'the deceit (nominative) coming upon the-con- 
sulting ones', or (accusative) 'since to them discussing a deceit, 
the worst mind came, since they had chosen it to themselves', [or 
'that he might be chosen (middle for passive)]'. Then again we 
might render 'to the demon of rapine whereby men (nom. pi.) 
destroy life they-rushed-together ' ; no variation in the rendering 
however can disturb the deeply interesting results. 

7. Considerable difference of opinion exists as to the quali- 
fying expressions here, although the advent of a helper endowed 
with power, benevolent thought, and righteousness is plainly men- 
tioned as giving a 'body': see commentary pp. 442 — 443 for the 
various views. With the'great maj ority the rendering is substantially the 
same; the chief divergencies came from a great scholar who was 
fond of inventing renderings strikingly at variance with predecessors 
and without exhaustive examination of the Asiatic commentaries, 
for which he had not time, Zend being with him a secondary matter: 
'To-us [or 'to-this-one' as representing 'us'] came then [a helper] 
with-the-sovereign-power [Khshathra] , with-the-good mind [Vohu 
manah], and with-Asha [the-sanctity of the law] : (b) thereupon 
the- continuing [or 'eternal' (so elsewhere)] Aramaiti [the-one-endow- 
ed- with -the- alert -and-ready-mind-to-act] gave a-body [she] the- 
unbending*, [or 'the-one-pressing-on*'] ; (or it may possibly mean; 
'A. gave the powerful body')] : (c) in-the-case-of-[or 'near-by'] -these 
[-events] may-she-be for-Thee as Thou did'st-proceed [at] the first 
with-[Thy]-creations'; Latin verbatims could only possibly differ 
as to three words, see p. 46 of the Gathas. 

8. Not a single word here presents any difficulty, and while 
the cast of the rendering may be varied, the Latin verbatim (see 
pp. 46 — 47) could only vary in a slight degree: 'And when the- 
vengeance of-[i. e. upon]-these malefactors [see strophe 6] comes; 
(b) thereupon, O-Mazda, for-Thee the-sovereign-power shall-be- 
obtained by-the-good mind [in the believer] : (c) to-these it-declares- 
itself [or 'is declared'] who will-deliver the-Druj(k) [the-demon- 
of-the-harmful-lie] to-Asha into- [his] -two-hands'. 



— 51 — 

9. Considerable differences in opinion exist as to the cast 
of line c and also concerning the latter half of line b ; my verba- 
tim in English would be: 'And those, [i.e. 'those-like' i. e. 'such'] 
may-we-be who will-make the-world pro gressing- [facing- for wards- 
toward- completion, (b) we as] akuras, [i. e. 'lords'] of-Mazda'. 
So far this fine idea is not marred by the slightly differing casts ; 
all would agree on the main point; but words here follow which 
I render] 'in-kindly-assistance bearing- [-offering] and [and guided] 
by asha [as-the sanctity of the law] ; (c) since there the-thoughts 
will-be where wisdom will-be at-honie, [i. e. where she abides as 
propitious]'. Others, following a master, render this last line: 'since one 
may be accordant-in-mind where the understanding was perverted'; 
see for Latin verbatim, etc. G-athas pp. 48, 49, 444 flg. ; the great 
thought of all is however undisputed; it is a prayer that we may 
all bring on a moral-religious reformation of the world. But the 
differences in opinion on line c render it advisable not to depend 
upon that line only for the substantiation of any decisive argument. 

10. Here once more again we have plain sailing in a very 
interesting strophe: Tor then down, [i. e. 'down-falling'] becomes 
the-blow of-destruction of- [that is 'upon']-the-Druj(k) [the-demon 
'of the harmful lie], (b) but the-most-swift-ones they-hasten, [or 'they 
will assemble '] 'to', [or 'at']-the good-abode of-the-Good Mind, (c) 
of-Mazda, and of-Asha; [they] who are-going-on [or 'are-genera- 
ted ('?)'] in-good fame'. No radical differences are possible here, 
and whether the righteous 'join in the good abode' [or 'hasten 
thither'], comes to about the same thing, and so do the meanings 
'are produced', or 'are progressing', in good fame. 

11. So also here; save as to two difficult words which 
belong together, only a hypercritical objector could make difficulty ; 
and the two genuine cruces referred to are susceptible of excellent 
explanations; or indeed, their explanations might be totally omit- 
ted, as they are distinctly supplementary: 'When these doctrines 
[perhaps 'these-two-doctrines' (concerning 'the two-spirits')] ye- 
learn which Mazda gave, O-ye-men, (b) as-to-prosperity* or ad- 
versity*, and when long [is] the-wounding for-the-evil-infidel, (c) 
and advantages shall-be for-those-devoted-to-the-law [the-saints], 
then upon, [i. e. 'after'] these- [things] shall-be ushtd [the-hail-of- 
salvation, lit. 'the hail 'in-the-wished-for-(beatitude)-[be-they ] , ']'. 



YASNA XLV. 

the doctrine of dualism once more; homage to Ahura. 

Fewer traces of a fragmentary condition appear here than 
are apparent elsewhere. The piece recalls Y. XXX, and appears 
like it to belong to an interval of comparative political rest looking 
back upon a struggle, as Y. XXX looked forward to one. 

An assembly is addressed as in Y. XXX, but this time as 
'coming from near and from afar'; it may very possibly have 
been the winning side in the late struggle. A powerful adversary 
had just been crushed, the evil teacher, or idolatrous leader, of 
Y. XXXII,9 ; the battle may have been that alluded to in Y. XLIV, 
15, 16, and possibly in Y. LI, 9, 10: see also the fierce Y. XXXI,' 
18. Strophe 1 sounds like a congratulation. The piece was sung 
or shouted to a multitude whose outskirts were by no means within 
easy reach of the voice ; attention is summoned with three differing 
expressions, ' awake your ears to the sound ', literally ' sound ye ' ; 
'let the sound peal in your ears', then 'listen', then 'ponder'; 
'the anti-zarathushtra, the evil teacher par-eminence has been 
defeated', he declares; 'and he will never again destroy the peace 
of our lives (Y. XXXII, 9, 11)'; 'his evil creed has been silenced 
and his tongue can no longer shout forth its periods of persuasion 
or invective (Y. XXXI, 12) beside our preachers'. 

2. 'The foul evils of society' so he implies reiterating Y. XXX, 
'do not lie within the control of the holy Ahura, either as originator 
or controller; they are, on the contrary, the product of the per- 
sonified anger of the daevas, the 'mainyu 1 in its evil sense, the 
assaulting harmful mainyu 1 \ 'between this being, or personified 
abstraction, and Ahura there is a gulf fixed' The defeated 'error- 
ist' may have been a heretic on exactly this feature; he may 
have believed, as Isaiah did, that the 'Almighty made evil'. 



- 53 — 

3. The composer at once urges the acceptance of his views, and 
uses threats to enforce his appeal. 4. Proceeding in a happier 
vein he dwells upon the fatherhood of God ; 5. returning once more 
to the manthra, he holds forth the prospect of 'healthful weal 
and deatless-long-life 7 as rewards for adherence; 6. from this on ; 
after admonition, he speaks of worship, etc. 



— 54 — 
YASNA XLV. 

The two original spirits and the faith; Ahura is worshipped. 

Thus forth I announcing speak; hear ye now listen. 
Ye who from far have come, and ye from nearer, 
For now think ye all aright; see ye all clearly; 
Not twice shall false teacher life again ruin, 
Nor infidel evil creed loudly profess 1 . 



Thus forth I announce to you life's first two spirits, 
Of whom the more bounteous the evil accosted: 
Never our thoughts, nor creeds, nor understandings, 
Never our beliefs nor words, nor yet our actions, 
Nor can our souls or faiths ever be one. 



an invitation and a learning 

Thus forth I announcing speak this life Y first doctrine, 
Which unto me the all- wise one declared; 
They who to manthra's voice no action offer, 
As I therein the same both think and utter, 
Theirs shall this life's last end issue in woe! 



a best one 

Thus forth I announce to you this life's best leader, 
Him his creator knows true from his honour; 
Father of good men* he, the toilers' spirit; 
So is his daughter through good deeds the zealous; 
None can the Lord deceive; all things He guides. 



1 or 'the infidel is hemmed-in with his creed and his tongue' 



- 55 — 

a word, and a reward 

Thus forth I that word pronounce which Mazda told nie, 
That sacred word the best to mortals hearing; 
Those who herein to me obedience offer 
Come to immortal weal through works of goodness 
Through their good spirit's deed ; so saith the Lord. * 



the greatest 

Him forth I announce to you of all the greatest, 
While the benignant each with rites I worship; 
Mazda Ahura hear with bounteous spirit, 
In whose helped praise I asked questions with good mind: 
With His best wisdom forth answer the Lord! 



immortal iveal 

Whose helpful gifts let then offerers pray for, 
Who now on earth abide ; or shall hereafter; 
Soul of the righteous seeks in life immortal 
That lasting weal which yet brings sinners ruin ; 
All through His kingdom thus orders the Lord. 



a spiritual vision 

Him in our hymns of praise seek I to worship 
Whom with discerning eye now see I clearly; 
Of the good spirit lord, of word and action, 
Knowing through Asha's grace Mazda Ahura; 
Thus in Abode of Song praises I'll bear! 2 



1 possibly 'on account of their good spirits' deed cometh (?) the 
word (or 'the Lord') [to reward them]'. 

2 or 'So I on high to Him praises shall bear'. 



— 56 - 

hope for land and herds 

Him with our better mind seek I to honour. 
Who kind hath cared for us | in weal or sorrow; 1 
May Mazda hold our lands strong with His power, 
Herds and our men in health thrifty to further; 
From good men's* worth it was, a holy gift. 



the benefactor adored 

Thus in our yasnas all let us adore Him, 
Who in his moving* might* is named the Lord; 
Since with His kindly thought and law He setteth 
Weal and the deathless life in His dominion, 
To this land giving these eternal two! 



the contemner of evil 

He who the demons and | aliens despised, 
Who their contempt as well | have flung upon him 
Save 2 that befriended one | who hath revered him; 
He through the prophet's faith, the Lord's of power, 
Friend, brother, father, is, Mazda, of ours! 



1 or 'for weal and yet further weal'. 

2 or Tar other they than he |\ 



«^ 



— 57 — 

Y. 45. Word-for-word ; etc. 

1. A but little contested word-for-word would be: 'Thus-I 
will-speak-fortk ; now hear-ye; now listen, (b) [ye] who come both 
from-near, and [ye] also who [come] from-afar ; (c) now do-ye- 
ponder all-things verily then clearly; (d) the-false-teacher shall-not 
the-second-time destroy the-people [or 'the world']; (e) the-infidel 
[is] closed-in with- [his] -evil belief and [his] tongue, [i. e. 'his 
utterance of his creed is restrained, while that creed itself is 
reproved; or, reading differently, 'he the-evil-infidel [while] 'pro- 
fessing' his evil creed with tongue, will not the second time destroy 
the people, or 'the world 7 ]'. 

2. 'Thus I- will speak-[i. e. declare] -forth the-world's l first 
two-spirits, (b) of- whom the-more-bounteous [or 'more holy'] thus 
said [to the one] who [was] evil: (c) 'Our thoughts do not agree, 
nor do our doctrines-of-exhortation, nor [our] intelligences [perhaps 
meaning 'our laws'], (d) nor [our] choices [perhaps meaning 'our 
chosen articles-of- faith for our adherents']; nor [our] words [mean- 
ing 'hymns' (?), nor [our] deeds [of ceremony ('?), or might], (e) nor 
[our] consciences; nor [our] souls [which sum up all]'. 

3. 'Thus I- will- speak-forth- the-world's first [doctrine], (b) 
which the-intelligent Mazda Ahura declared: (c) [they] who of-you 
[or 'they who indeed!'] will not thus fulfil this manthra [word of 
religious thought' or 'holy hymn'], (d) as I both will think it and 
declare [it], (e) for-them shall the-last of-life be in-misery [or, still 
more literally, 'in depression', 'in down-ness' (sic)]'. 

There is scarcely the shadow of a difference in opinion here ; 
the word rendered 'of you' may be a degeneration from an original 
more like a word which means, 'alas', 'indeed'; but what sort of 
difficulty is this?; the words 'of you' are merely supplementary. 

4. 'Thus I- will-speak-forth, [i. e. declare] this world's best 
[ruler] ; (b) in-accordance-with-asha, [the law of justice and truth] 
Mazda Ahura knows [him, he] who established him (c) [as] tho 
father of-the-toiling [possibly 'of the cattle-farming', 'working-in- 
stallV] good-mind, [meaning 'of the good-minded and industrious 
citizen '] ; (d) so [is] his daughter Aramaiti [the-one-endowed-with- 
alert anrl-ready-attention and]-with-good-action; (e) Ahura [who is] 

1 I am not aware of any difference of opinion as to the roots or 
forms here present, but a great expositor, exercising his incomparable 
ingenuity, once suggested: 'I will announce the two spirits who were 
prior (?) to the word' (the same literal terms). 

8 



— 58 — 

wishfully-watching all-things [is] not to-be-deceived' I am not 
aware of any serious difference in opinion as to the first meanings 
of the words in this strophe; but the word rendered ' knows 7 may 
be in the first person: 'I-know' for 'he-knows'; then one might 
suggest a change of text, and preferring 'the best [thing'] to 'the 
best [person'] might render: 'I know Mazda (also with further 
change of text), the father of the diligent good man who estab- 
lished it. Not to be deceived [is] Ahura present (?) to-all.' 

This is a fair example fully illustrating what I have often 
asserted that no difference betiveen rational renderings can often 
alter the religious tone in the Gathas; as regards what we most 
value in them, it makes little difference whether we read here. 'I 
know', or 'he knows'. 

5. 'Thus I- will-speak-forth what the-most-bountiful [or 'most 
holy'] told me; (b) hear (infin. for imper.) a- word, [or 'it is a 
word to-be-heard'] which [is] the-best for-mortals; (c) [they] who 
for-this offer me obedience and attention, (d) come on to-the-two, 
to -healthful- weal and deathless-long-life, (e) through-the-deeds of-the- 
good spirit, [so said] Mazda Ahura'. 

Every word here is simple and plain, but the syntax is 
deficient; and there is a choice between texts in the last two lines; 
with another text we may have: 'I will come upon them with 
health aud long life on account of the deeds of the good spirit, I, 
Mazda Ahura ' ; but for the interests of comparative religion it is 
absolutely immaterial whether Ahura comes with gifts to the people, 
or whether they come to receive them. 

6. 'Thus forth-I- will-announce the -greatest [being] of-all, 
(b) praising with-the-ritual (law), [I] who [am] doing-helpful-deeds 
[those] who are [likewise good-and-beneficent] ; (c) let Mazda Ahura 
hear with-bountiful [or 'holy'] spirit (d) in-p raise of- Whom I-asked- 
questions with-a-good-mind : (e) with-His wisdom let-Him-with-ex- 
hortations-teach me forth the-best [doctrines: or 'with His best 
wisdom let Him teach me']'. 

Every word is simplicity itself again here as in many places ; 
yet the syntax is meagre; some have rendered 'the greatest thing'' 
rather than 'the greatest person' in the first line; but no twisting 
of the sense can alter the bulk of the sentiment. Whether the 'grea- 
test being 1 was proclaimed or 'the greatest truth', no competent 
reader will have lost what we most value in the words, 



- 59 — 

7. 'Whose benefits let the offerers desire-[in-their-prayers], 
(b) [those] who both then-indeed have-been-living and [those- who] 
are-to-be living, [lit. 'are-becoming [such]]' (but the intended sense 
may have been simply 'and who are [now living')]; (c) in-conti- 
nuous deathlessness ['long-life'] the-soul of-the-saint [is] desirous- 
and-seeking [those things (the benefits; see above)], (d) which [are] 
calamities to-evil-unbelieving men; (e) and these- two (V) [results] 
Mazda Ahura [is] establishing through [His] sovereign-power'. 

The radical meanings here are undisputed save as to the 
possible alternative translation of the word rendered 'desirous' 
which some prefer to render 'fresh'. 'The saints soul is 'fresh' 
and delighted in immortality because there are woes for the 
wicked'; I take the three words 'benefits', 'which' and 'these' as 
related accusatives. 

8. 'Him with our praises at [our] sacrifice-of-self-humbling- 
worship desiring-to-serve [am-I], (b) for now indeed in-the-eye I- 
discerningly-saw (have seen) Him [(seen Him-apart within-the-eye 
(so))], (c) [as lord] of-the-good spirit of-deed and- word [or 'as 
lord of-the-good-deed and-word of-the-good-spirit'], (d) [I] knowing 
through-Asha [the holy characteristic of-the-sanctified-intelligence, 
Him] who [is] Mazda Ahura; (e) so to-Him let-us-establish (set- 
down) praises in-the- Abode of-' Sublimity', or'-Song' [i. e. in-Heaven]'. 

The words here are all of the simplest; some render e 
slightly varied 'may we make our songs reach the abode of praise'; 
there is no real difference, my rendering being the more literal. 

9. 'Him with our good mind [I- 1 am] desiring-to-propitiate, 
(b) who for-us willing will-go-to, [or 'control'] both [our] prosperity 
and adversity* 1 , [i. e. Who, towards us being well-disposed, will 
control our weal, or woe] ; (c) let Mazda Ahura establish the- 
peasantry* with [this] sovereign-authority [in our government], 
(d) [so as] to prosper our herds and [work-] -men (e) through-the- 
effect-of-his-holy-law from-the-good-citizenship [or 'nobleness (good- 
birth' (so))] of-the-good-mind [in those people, i. e. 'of those good 



1 Two different renderings are suggested; first to abolish the 
antithesis between prosperity and adversity, reading ' may Ahura give us 
prosperity and still greater prosperity, or 'plenty and success'; so with 
some change of text; this would avoid a dangerously 'fine' thought, and 
then in the last line some prefer the final object held in view 'in order 
to produce in truth the intelligence of the good-minded man'. 



— GO — 

10. 'Him with our Yasnas of-Aramaiti, [i. e. of devotion] 
desiring-to -magnify, (b) Who in-moving-power is-heard-of [' named ', 
or 'famed'] [as] Ahura Mazda ; (c) since He has in-accordance- 
with-His-holiness and His-good-mind set-by-his-assign (d) healthful- 
weal and deathless-long-life in-His-kingdom , (e) to-this-land 
giving* 1 [those] two-continuous [or 'eternal'] powers'. 

11. '[He] who therefore despised the-demon-gods and alien- 
men [foreigners (?)] (b) who despised him, (c) others than he who 
revered him [perhaps possibly in the full sense 'except him who 
revered him', is] (d) through, [or 'in accordance with*] the holy 
faith of-the-saviour-prince the-lord-of-power, (e) [our] friend, brother, 
and father, O-Ahura Mazda'. 

The literal words here are all quite simple, save as to the 
fact that two words may be either in the nominative or in the in- 
strumental. 

Roth used to render the words which I for convenience 
translate 'saviour-prince' as if this Saviour were the person who 
despised the demons, and in accordance with the holy faith; he 
rendered 'this man's conscience is pure', as the word which I 
render 'the faith', 'the religion', literally 'the insight', sometimes 
means 'conscience', 'though it is the common name for 'the faith'. 
His rendering was very glib and simple: 'he who despised the 
demons and foreigners who despised him, this leading officer's 
conscience is clear; he is a true brother and father', [i. e. 'he is 
not to blame for despising those who despised him']; but literal 
Latin or Sanskrit translations could not vary one from each other, 
except as to the choice of synonyms. 

1 some prefer 'in-order-to-give'. 



YASNA XLIV. 

Strophes 1 and 2 seem like an introduction, but hardly give 
added emphasis to the fact that the following questions were rather 
expressions of devotion than appeals for knowledge; strophes 3 — 5 
are especially so; 6 stands somewhat apart; 7—11 enter into-details 
touching the moral and religious improvement of the people; 
12 — 14 are polemical; 15, 16 are prophetical, etc. More closely; 
the composer beseeches of Ahura to speak to him in a manner 
characteristic of Himself, (2) asking how he may serve Ahura as 
the foremost one of Heaven; (see Y. 31, 8, and see also the use 
of the parsi word vahisht) for He had as guardian (see Y. 31, 13) 
held off destruction from all believing and repenting men. In 3 
he dwells upon the rhythm of nature's laws as the creation of 
Ahura; in 4 on gravitation and atmospheric phenomena; especially 
the clouds attract his attention driven as they were by winds, not 
perhaps like the Marnts beyond the mountains, but still sublime 
in their ofttimes terrific violence; in 5 he dwells upon the satis- 
factions of energetic life, as upon the solaces of slumber, so follow- 
ing the key no^e of antithesis; in 6 he is seized with a doubt 
which again only heightens the fervour of his assurance; he asks 
whether indeed the facts which he proclaims are really what they 
seem; 6 — 11 require no attention here. 

In 12 a differing key-note is struck. The sage challenges the 
believers to avow themselves. In 13 he arouses their zeal with 
fierce appeals; and this leads him (15) to the expected battle. Here 
he pauses in suspense as to which side will gain the upper hand. 
(16) And who shall be the champion? He wishes to know (17) 
when as the coming man, he can have that conference, in which, 
as in other desired consultations (Y. 33, 6), he may communicate 
more closely with Ahura. In 18 he asks for the honoured appoint- 
ment of the sacrificers, and mentions the offering of horses and a 
camel, Persia being then noted for the horse, while camels appear 



— 62 ~— 

to have been familiar, for the word forms a part of Zarathushtra's 
name; in 19 he threatens the officials who might be tempted 
unjustly to withhold these honoured gifts for sacrifice. As a peror- 
ation in 20 he warns the wavering groups among the masses who 
still hesitate to call evil evil; and asks whether indeed the daeva- 
worshippers had ever been good rulers. 

The piece from 12 on constitutes a religious war-song; these 
verses were hardly composed in the same breath with those which 
precede them. They stand in the closest connection with Y. 46. 
The formula: 'this ask I Thee' recalls Y. 33, 14; it would be 
very natural that a turn of words like this should have become 
stereotyped and be constantly brought in. 



"^fe^^" 



YASNA XLIV. 
The works and worship of God. 

This ask I Thee: | aright | Ahura, tell me; 1 

In praising Your 1 equal one 1 how shall I bow me? 

Mazda, to friend like me Thine 2 equal 2 teach it; 

Then give with Holiness, 3 *colabour friendly 

That with the Good Mind's grace He(?) 4 may come near. 

Thus ask I Thee: | aright | Ahura, tell me 

How that best world's chief Lord, serving, to honour, 

Pleasing, to worship Him who this 5 requireth, 

For through the Eight 3 He holds ruin from all men, 

Guardian in spirit, the people's 6 friend. 

Thus ask I Thee: aright, Ahura, tell me, 

Who in production first was Asha's 7 father? 

Who suns and stars save Thee their path hath given? 

Who thins the waning moon, or waxing filleth? 

This and still other works, Lord, would I know. 

This ask I Thee; aright, Ahura, tell me: 
Who ever earth and sky from falling guardeth? 
Who hath save Thee brought forth rivers and forests? 
Who with the winds hath yoked racers 8 to storm-clouds 
Who of the good man's grace ever was source? 9 

1 I have here fallen into a cadence different from that used of 
this Gatha elsewhere; but this may be an advantage, as we must vary 
our attempts to hit upon the original one. 

2 most probably merely a mode of saying 'You' or 'Thou'. 

3 asha •=. Bita, the personified Holiness of the Law; with some 
'Then give with asha chants friendly to aid us'. 

4 he(?); was Asha meant, or is it again the oblique manner of 
saying 'Thou', or 'Thine equal'? 

5 this service or hymn. 

6 or 'for the lives' meaning 'the bodily and mental'; see my 
'Gathas', page 185, and Commentary, 523. 

7 see y. 28, 2. asha is here more especially the rhythm of nature. 

8 'two', or 'a span of swift ones yoked on to the moving clouds 
'by the winds'. 

9 'who was the creator of the saint as filled or inspired by the 
Good Mind (the divine benevolence)'. 



- 64 - 

This ask I Thee : | aright | Ahura, tell me ? 
Who with skilled hand | the light | made, who the darkness ? 
Who with wise deed | hath giv'n | sleep or our waking? 
Who hath Auroras spread, noontides and midnights? 
Warning discerning man, duty's true guide. 

passing doubts 

This ask I Thee: aright, Ahura, tell me, 

Are these in very deed truths which I utter? 

Doth zeal 1 in our actions further Thy statutes 

To Thine through Thy Good Mind the Realm 2 didst 

Thou offer? 2 
Whose did'st Thou make the Kine mother 3 to glad? 

prayers for their relief 

Thus ask I Thee; aright, Ahura, tell me; 
Who in Thy kingdom hath set blest Devotion? 
Who, wise, hath made dutiful son to the father? — : 
With this for full knowledge, Mazda, I press Thee; 
Giver of all Thou art, Spirit kind! 

for doctrine 

This ask I Thee; aright, Ahura, tell me; 
What is Thy doctrine's word to teach and ponder? 
That I may ask Thine hymus filled with Thy Good Mind, 
Those which through Truth reveal our tribes' 4 perfection; 
How can my soul advance?; let it thus be! 



1 aramaiti, like other words, must be differently translated to meet 
the needs of rhythm. 

2 the Holy Kingdom or 'Goverment', is given to the orthodox, but 
none the less really pious Zoroastriam 

3 the Herd-mother was the type of plenty to the diligent saint 
the typical husbandman. 

4 or 'this world's'. 



— 65 — 

» 
and ritual 

This ask I Thee: aright, Ahura, tell me; 
How more with solemn rite Faith's 1 creed to hallow, 
Faith of the kindly realm by master taught us, 
Full truths by Him 2 -like-Thee 2 | with lofty power, 
Dwelling in blest abode with good men* Lord! 

the core of the faith 

This ask I Thee: aright, Ahura, tell me; 
What is Thine Insight's l rule than all things better. 
Give that our homes to bless with Eight befriended; 
Just deeds and rites to help with hymns devoted; 
Thus would my wisdom's prayer entreat Thee, Lord. 

methods and avowals 

Thus ask I Thee; aright, Ahura, tell me; 

How unto these of Yours Devotion 3 cometh, 

By whom for Thee, Lord, Thy Faith 1 is uttered; 

As Thine and first of these known am I, Mazda, 

Aliens from Thee my soul with hate beholds. 

the kindling of polemics, unmasking of enemies 

This ask I Thee: aright, Ahura, tell me, 
Who as to what I ask | is pure, or evil? 
Which is the wicked's foe, or which the wicked? 
He who Thy useful gifts as mine opposeth, 
Wherefore is such an one not evil held?' 4 



1 the state-religion, but none the less sincerely practised; lite- 
rally, the 'Insight', or 'Conscience'. 

2 'Thyself, or 'Thy servant'. 

3 Aramaiti rendered by various terms, as its immediate meaning 
varies constantly. 

4 parties seem to have been not so sharply defined. 

9 



— 66 — 
strategy 

This ask I Thee; aright Ahura, tell me: 
How hence the Lie 1 from us to drive and banish. 
Hence to those souls beneath 2 who breathe rebellion? 
Truth's* 3 friendly beam hath ne'er shed light upon them: 
Questions of good men asked they never seek. 

iv ar, or civil ivar 

This ask I Thee; aright, Ahura, tell me, 
How in Thine Order's* 3 hands Falsehood 1 to fetter, 
How through Thine anthem's word to slay her ever? 
Faith's deadly blow to deal 'midst unbelievers; 
To each deceiving foe for grief it comes. 

suspense 

This ask I Thee; aright, Ahura, tell me, 
If against foes by Truth* 3 Thou guardest o'er me; 
When in the deadly shock hosts dread are meeting 
For 4 creeds which Thou as Thine fain wouldest shelter, 
Which of the two, and where, giv'st Thou the day? 

for a leader 

This ask I Thee; aright, Ahura, tell me; 
Who smite victorious, guarding Thy doctrines ? 
Show me a folk-lord 5 inspired with power; 
Then come Obedience with Good Mind unto him, 
Mazda, to whom Thou dost wish it soe'er! 



1 the Demon of Treachery in war, or of Falsity in word and 
bargain, supposed to inspire the hostile party. 

2 to Hell, or, better, merely 'to the company of the utter outcasts 
and pronounced enemies'. 

3 Asha. 

4 each party struggling to get possession of the seal of orthodoxy, 
or possibly it may mean that the saintly party were inspired by the 
holy regulations and creeds. 

6 see Yasna XXIX. 2. 



- 67 — 

arraigned 

This ask I Thee: aright, Ahura, tell me; 
How to Thy meeting*, Lord, now shall I hasten? 
That consummation Thine which brings my longing 
That for the Chief should be Immortal Welfare, 
Chief through Thy Manthra's word guiding aright. 

threats to false rulers 

This ask I Thee: with Truth, Ahura, tell me; 
How through Thy Right for me that prize to merit, 
Ten mares 1 male-mated, and | with them the camel? 
Since it was shown to me for Deathless Welfare 
How as Thine offering I both may give. 

sacrifice in thank- offering 

This ask I Thee; aright, Ahura, tell me;' 
Who from deserving men that prize withholdeth 
Nor on truth-speaking 2 saint e'er hath bestowed it, 
What as to this shall be his curse at present 
Knowing, I ask it, well | his doom at last! 

fruits of victory 

Have such, thus ask I Thee, ruled well, Mazda, 
These who the Demons serve, aiding our foemen? 
Through whom the Karp 3 would seize blest herds in Rapine 4 , 
Whence too the Kavian 5 foul in strength hath prospered, 
Bringing o'er pasture-lands no streams 6 for Kine! 6 



1 horses for sacrifice, see S. B. E. XXXI, >t Y. U, 18. 

2 orthodox and otherwise veracious. 

3 hereditary foes. 

4 the Demon of Invasion or Raid. 

5 an hostile dynasty. 

6 opposed to irrigation, and otherwise careless in agricultural 
enterprise, living by murderous raids; literally 'not showering'. 



- 68 ~ 



Y. 44. Word-for-word translation with explanations: 

1. 'This I- ask Thee; tell me aright, O-Ahura; (b) in [the 
matter of] self-abasing-whorship toward- You how shall-I~bow-myself, 
(c) O-Mazda; let the-one-like-Tkee, [that is to say, let Thyself 
(so)], declare it to-tke-friend like-me; [that is, 'to me'], (d) thus 
through-asha , [i. e. 'through Thy - ritual - law ', and 'with holy 
fidelity'] to-give us friendly co-operations, (e) so-that he [the-One- 
like-thee, (or 'Asha', or 'some other great benefactor')] may-come 
to-us together with-the-good-mind ['in himself, or 'in the willing 
persons whom he represents] '. Much as interpretations may differ, even 
with the full intention to differ, opinions are almost wholly una- 
nimous as to the roots here present and even as to the forms. 

2. 'This ask-I Thee; aright, O-Ahura, tell me; (b, c) how 
in-pleasing to-be-of-use toward-the-first [chief] of-the-best-world- 
['on high'] Who has-sought-for these [services at our hands]; (d) 
for He, bountiful-in-holiness through-asha [this law of truth and 
exactness (e) as] a-guardian [is holding off] destruction from-all, 
a-truly-holy-friend * [as He is] in-regard-to-the-people, [or, 'for the 
lives (bodily and spiritual)'], O-Mazda'. 

3. 'This ask-I Thee; tell me aright, O-Ahura; (b) who was 
the-first father of-asha [as the law of regularity in nature] in-[its]- 
generation, [that is to say 'in becoming its father']?; (c) who 
established the path of-the-suns and stars?; (d) who established 
[the law] whereby the-moon waxes and wanes, save-Thee ? (e) These- 
things, O-Mazda, I-desire to-know and-others [also]'. 

There is little, if any, difference in opinions as to the roots 
and forms here present. 

4. ' This ask-I Thee : tell me aright, O-Ahura, (b) who indeed 
was- sustaining the-earth and-the-clouds from-under (c) from-falling ? ; 
who created the-waters and-the-plants ? ; (d) who yoked the- 
two-fleet-[-ones] with-the-winds to-the-clouds?: (e) who [is] the- 
creator of-the-good-mind [within the soul of the faithful desciple ; 
that is to say, ' who is the creator of the saintly man ' (so probably)] ? ' 

1 the difference between the renderings in line e seem great, but 
'the friend' was 'for the people' in the holiest elements of their moral 
existence; and the original word is identical whether we render 'lives' 
or 'people'; in another place the same word in the dual number means 
the '(mental and bodily) lives'. 



— 69 — 

There is a again hardly a difference in opinion as to the 
roots and forms present here. 

5. 'This ask-I Thee: tell me aright, O-Ahura, (b) who doing- 
good- work, [i. e. 'who skilful'] brought-forth the-lights and dark- 
nesses?: (c) who doing-good-work produced sleep and-the-zeal [of 
active life] ? ; (d) who [is producing that] through-which the-auroras, 
the mid-days, and the nights [recur], (e) which [as] monitors [ad- 
monish] the-enlightened [man who is enlightened] as-regards-his-duty'. 
It is scarcely possibly for true experts to differ here as to 
the roots and forms. 

6. 'This ask-I Thee: tell me aright, O-Ahura, (b) [as to the 
doctrines] which I-shall- enounce, if they [are] thus true: (c) does 
the-alert-and-ready-mind [of the worshipper] increase [the authority 
of] Asha [as the holy-truth-of-regularity-and-law] through-actions? 

(d) To-these [Thy people] didst-Thou-apportion the-sovereign-power 
by-means-of-the-good mind [inspired within them] ? : (e) for-whom 
did ; st-Thou-create the-Cow, the-producer-of-joy? : [was it not for 
Thy saints]?' The roots and forms are all practically obvious here. 

7. 'This ask-I Thee, tell me aright, O-Ahura; (b) who has 
established the blest alert-and-ready-mind-for-action together-with- 
the-royal-government?; (c) who has-rendered the-son venerating 
toward-the-father through- [his] -education [or 'intelligence'] (?) ; (d) 
with-these [questions] I-press Thee, O-Mazda, for-full-knowledge, 

(e) O-spirit bountifulf-Arith-holiness], giver of-all-things ! ' All is 
again clear here. 

8. 'This ask-I Thee; tell me, aright, O-Ahura; (b) what [is] 
Thy doctrine, O-Mazda, to-ponder-it-in-my-mind, (c) and-what [are] 
the-holy-words, [or 'hymns'] [which] I-asked [of-Thee inspired] by- 
the-good-mind; (d) and-what [holy-words-and-hymns are fitted] 
through-asha [the holy law] for-knowing [or 'acquiring'] the-active- 
promptness of-the-people [to obey?] ; (e) by-what[-word guided and 
encouraged] may my soul advance in-, or ' with' -good [profit] ?; let- 
it-go-on in-accordance-with-thati-fword] '. 

9. 'This ask-I-Thee; tell me aright, O-Ahura: (b) how shall- 
I-sanctify to-myself [yet more] the-Insight [of the faith] (c) which 
the-lord of-the-beneficent government may-teach- with-exhortation ? ; 

1 some writers accept a slightly different text for(e). 'How shall 
my soul proceed toward this good and reach it'. 



— 70 — 

(d) [he who is] possessor-of-Thee [or 'like Thee', 'Thy servant' 
proclaiming] the-laws by-means-of-sublime authority, (e) dwelling 
in-the-same-abode with-Asha [in Thy church] and with- the- good- 
mind [in the individual believer] '. All is of the simplest as to root 
and form here. 

10. 'This ask-I Thee; tell me aright, O-Ahura, that insight- 
[of-the-holy-faith] which [is] of-existing [creeds] the-best ; (c) which 
causes my settlements to-prosper, going-on-hand-in-hand with-asha 
[here as the Archangel of Thy holy ritual and moral law] (d) esta- 
blishes [our] actions in-justice-and-regularity by-means-of-the[-in- 
spired-] -words, [or 'hymns'] of-the-alert-and-ready-mind [of the 
devoted] ; (e) may the prayers (or ' desires ; ) of-my intelligence 
desire Thee, O-Mazda!' 

11. 'This ask-I Thee; tell me aright, O-Ahura; (b) how may 
Your alert-and-ready-mind-of-devotion come to-these, (c) [to those] 
by- whom, O-Mazda, Thine Insight [of-the-Faith] is-announced? 
(d) I [as] Thy [devoted servant] am-acknowledged first in-regard- 
to-these-things ; (e) all others [alien-gods-and their worshippers] 
I-look-upon with-the-hate of-[my]-spirit '. 

12. 'This ask-I Thee; tell me aright, O-Ahura: (b) who [is] 
holy [in-regard-to-the matters] concerning- which I-question [Thee] ? ; 

(c) or who [is] the-evil-heretic ? ; (c) against which- of- the-two [is] 
the-assailing*-evil-spirit?; or is he-himself t he-harmful- evil [man]? 

(d) He who [as the] evil-religious-opposer comes against me [in the 
matter of Thy] blessings [for the land]; (e) how-may-it-be- [that] 
he [is] not thought [to be] this harmful-evil-one?' 

13. 'This ask-I Thee; tell me aright, O-Ahura; (b) how shall- 
I-drive-away the-lie-demon-of-the-foe from-us (c) to-those beneath 
who [are] full of-disobedient-disloyalty? (d) The-companions of- 
Asha [in Thy congregation] do not shed-Kght l upon-them, (e) nor 
have-they-desired [to consider] the-problems of-the-good mind 
[within the individual saint]'. 

14. 'This ask-I Thee; tell me aright, O-Ahura; (b) how shall- 
I-deliver theDruj(k)-the-harmful-lie-demon [-of-the-foe] to-Asha [as 
our holy army] into [his] two-hands, (c) to-kill [or 'smite'] her 
[down with deadly blow] by-the-holy-hymns of-Thy-doctrine? ; 



1 some might render (d) 'who do not zealoiisly strive after the 
right (?)'. 



- 



- 71 - 

(d) to deliver a-mighty slaughter among-the-evil-religious-opponents 
[to their destruction], (e) that those treacherous [persons] and tor- 
turers may-perish, [or ' that they may not reach their ends.' x ] ? ' 

15. ' This ask-I Thee; tell me aright, O-Ahura; (b) ifThou- 
dost-rule over- this [matter] to-protect me by-means-of-Asha [as 
Thy holy law], (c) when the-two-hosts full-of-hate 1 shall-meet [in 
battle], (d) on-account-of-those religious-rites which Thou-dost-de- 
sire-to-maintain, (e) where [that is to say, 'to which'] of-the-two 
wilt-Thou-give the-desired-object, [victory and the possession of the 
authority to control the religious establishment and exercise its 
functions]?' * still more literally, 'having displeasure'. 

16. ' This ask-I Thee, tell me aright, O-Ahura; (b) who [is] 
smiting-with- victory [or 'who is fiend-smiting']?; who are [set] for- 
the-protection[of]Thy-doctrines? ; (c) distinctly designate to-me an- 
establishing chief on-account-of-[i. e. 'for'] the-living [people]: 
(d) then may loyal-obedience [in the allies] come to-him together- 
with-the-good-mind [in the faithful individual citizen], (e) O-Mazda, 
to-him to-whom Thou-dost-wish [it] whosoever [he may be] ! ' 

17. 'This ask-I Thee; tell me aright, O-Ahura, (b) how, 
O-Mazda, shall-I-proceed to-the-consultation with- You, (c) to- [that] 
-efficieat-act[-of-consultation] [of] Yours, in-order-that my spoken- 
prayer^ may-be-pro spered, (d) that healthful-weal and (long)-death- 
lessness may-be 2 in-the-protecting-chieftainship 2 (e) through-that 
Manthra [or 'holy-hymn-of-reason'] which [is] possessing-guiding- 
power in-accordance-with asha [as the holy law of ritual and truth] ? ' 

18. 'This ask-I Thee; tell me aright, O-Ahura, (b) how 
shall-I, [acting in accordance] with- [Thy] -holy-law gain-for-myself 
this recompense, (c) the-ten stallions [mated-] -with-mares and-the- 
camel ? ; (d) I-ask Thee, since it-was-announced to-me O-Mazda, 
on-account-of-healthful-weal and- [long] -deathlessness, how I 3 -should- 
offer these-two [different offerings] to-Thee 3 .' 



1 only the Latin or Sanskrit can exactly reproduce these forms; 
see Gathas page 201, also 'Acts' of the last congress of orientalists at 
Paris. 

2 or 'that I may enjoy healthful-happiness and long-deathlessness 
. . .'; so Roth. 

3 reading another text, it would be, 'how Thou dost give" these- 
two-prizes to these [Thy faithful adherents for the purpose of making 
the offering to Thee]'. 



— 72 — 

19. i This ask-I Thee; tell me aright, O-Ahura; (b) [he] who 
does not give this reward to-the-one-earning [it], (c) who verily 
does not give it to-this-truth-speaker, [i. e. to-this faithful-confessor- 
of-the-true-religion, ([or 'who does not receive it for him, i. e. for 
his benefit ']), (d) what shall-be his punishment for-this [here] in-this 
earlier- [-time], [or in 'this first punishment '] ; (e) I-ask it, knowing 
that [punishment] which shall-be the-last on-account-of-this ? ' 

20. 'Have indeed the-demon-worshippers been good-rulers?; 
(b) yea, verily I-ask it, who fight for-these (c) by-whoro, [i. e. by 
whose aid] the Karp and the-Ucik have-taken the-Kine for-Aeshma, 
[the wrath-demon of the murder raid and ' greed of rapine'], (d) by- 
which-means-also the-Kavan[ 7 s folk] have-grown-strong in-incursive- 
vigour, (e) nor have-they-watered the-Kine in-accordance-with-asha 
[the exhortations of the law which maintained the irrigation] to- 
cause the- [holy] -pasture-land to-thrive!' 



YASNA XLVI. 

Personal suffering's, hopes, and appeals. , 

In treating this most valuable section we can as usual pre- 
suppose that the several stophes were not orginally composed in 
the order in which they now appear. 

Stropes 1 — 3 are a cry 'from the depths'; in 4 animosity 
appears; and an appeal to the energy of some of his warlike ad- 
herents seems to prove that, with 5 and 6, the composer addressed 
it to an assembly; 7- — 10 are questions and appeals to Ahura, but 
as a matter of course they were none the less intended to impress 
their first hearers as well as to animate the mind of the reciter 
himself; strophes 11 and 12 were again intended to be delivered 
to adherents; verse 13 is addressed to them in terms; strophes 14 
and 15 seem to be in antithesis, to point a distinction; and the 
rest were evidently intended originally for a general assembly 
headed by groups of the leading chiefs. 

I discard here as usual all attempt at an exact and mechani- 
cal reproduction of the metre or of its numbered syllables as not 
being adapted to English; see for this awkwardness Y, 47, 1 — 3 
which is close in its likeness to the original. 

Here I even allow the accent perhaps ar unusual value as 
rendering a word of fewer syllables equal in sonant length to one 
much longer, or to two shorter ones. 

And even the natural cadence when it is deepened by feeling 
seems to me to claim a similar concession. The section describes a 
part of a chequered but not a broken career. Eeverses had been 
experienced; but the poet-prince determines on a rally; and he 
endeavours to encourage his friends by promises while he intimi- 
dates his enemies with threats. 

^» 

10 



- 74 



YASNA XL VI. 

De profunclis 

To what land thall I turn?, where with my ritual go? 1 

Of kinsmen, allies, or the mass 

None to content their service offer me, 

Nor have they yet who rule the province, evil, 

How then to please Thee, Mazda, Lord ! 2 

This know I, Mazda, wherefore foiled I wander 

My flocks so small, 3 and following so feeble; 

To Thee in grief I cry, behold it, Master, 

Thy grace vouchsafing me, as friend bestows on friend, 

Showing with pureness Thy Good Mind's riches best. 

hope 

When come, Ahura, they the days' light-givers, 
Stay of Thy people's Law, and onwards pressing, 
Wise planning Saviours they with potent teaching? 
To whom for help comes too the Good Mind's server? 
Thee for my teacher Ahura I seek. 

i denunciations 

Who bear the Law, these saints the faithless foeman 4 
From wealth of Herds doth hold with evil power; 
By his own deeds he cheats his folk of weal; 
Who him from life and rule shall hurl expelling, 
Fields for the Kine with prospered skill he spreads. 



1 the later Zoroastrianism not inaptly takes these words, which 
have become sacrosanct, as the first chant of every departed soul. It 
(the soul) takes its place near the head of the deceased and utters them. 

2 his innovations, while they help to compact his party, just in 
that proportion infuriate his opposition. 

3 flocks and herds were commissariat as well as property. 

4 the chief of the Daeva-party. 



- 75 - 

He who as ruler helps not that assailant. 
In our religion's creed and treaties faithful, 
In the right living, may he, pure, to sinners, 
Aright to prince with threat give warning, 
"In rising crush they him, Mazda Lord! 1 



Who having power doth not thus approach him 2 
To the Lie-demon's home in chains will go; 
The wicked's friend is he and likewise wicked, 
But righteous he who loves the righteous, 
Since the primeval laws Thou gavest, Lord. 

the only help 

Whom then as guard to save us will they set me 
When as his aim for harm the wicked marks? 
Whom have I then but Thee, Thy Fire, and Meaning? 
By deeds of whom* Thou shieldest Right, Ahura; 
To me this wonder-power for faith declare. 



revenge 

He who my settlements to harm hath given 
Ne'er may his burning wrath through deeds destroy 
In hate to him come that which weal opposeth, 
That to his body comes which holds from blessing, 
May naught from vengeful wrath deliver, Lord! 



1 see Gathas, p. 550 for alternatives to this most difficult verse; 
see also The Sacred Books of the East, vol. XXXI, p. 135. 

2 'approach him to warn, or approach us to help'; see Gathas, 
p. 553. 



76 - 



contrast 



Who is the offerer who heeds me foremost 

How in our rites to praise Thee, well to be invoked? 

Pure for Thou art above us, great Ahura. 

What Thine through Right declared the Herd's creator 

That seek Thy saints as my blest message, Lord. 

appeal and promise 

Who e'er, to me ; be it or man, or woman, 
Our tribes gift gives which Thou the best perceivcst, 
Prize for the holy gives with Good Mind's ruling, 
Whom, praising You, I urge as comrade leading, 
Forth to the Judge's Bridge 1 with all I go ! 

a curse 

Karps, 2 yea, and Kavis 2 are with foul kings joining, 
Deeds which ere evil with, man's life to slay; 
Cursed by their souls and selves, their being's nature, 
From Judgment's Bridge they fall, the final pathway, 
In Demon's Home at last their bodies 3 lie! 

a brighter side 

When Right-inspired and 'midst Tura's 4 kinsmen 
Come from Fryana forth 'midst those illustrious 
They who Devotion's lands with Zeal are helping 
With these together God through Good Mind dwelleth, 
To them in helpful grace commanding speaks. 



1 the Chinvat Bridge which extended from Mt. Alborj over Hell 
toward Heaven; to the infidels and sinners it becomes narrow so that 
they fall; but it becomes wide as nine javelins' length to the righteous 
(so the later Zoroastrianism). 

- hostile parties. 

3 or 'their habitation is.' 

* border Turanian allies. 



— 77 — 

Who Zarathushtra gifts 'midst men vouchsafeth 

Righteous is he himself 'midst men declared; 

Life upon him bestows the Lord Ahura, 

Farms that are his promotes with Good Mind helping; 

Comrade for you through Right we think him meet. 

a voice from the throng l 

Whom hast Thou thus, Zarathushtra, righteous? 

Who seeks distinction in our holy toils? 

'Tis he himself, heroic Vishtasp Kava 2 ; 

Whom in the same abode Thou, Lord, shalt gather, 

These in the words of Good Mind I invoke! 



a group addressed 

To you I speak, Haechat-aspa, kinsmen, 
Since things unlawful ye discern and lawful ; 
By these your deeds ye help the holy State 
With the primeval laws which Mazda gave; 3 



Come, Frashaostra thou with offerers, Hvogva! 
With those we seek to bring this land's salvation; 
Come where Devotion blends with Holy Justice, 4 
Where lie the Realms desired of good men, 
Where God in His own might 5 abides, 



1 poetical conception, or, as in modern writings, a merely rhetori- 
cal expression. 

2 the King. 

3 a line is, curiously, missing here. 

4 Asha, or the sacrosanct Law. 

5 see Gathas, p. 561: possibly 4 in His chosen Home,* or 'citadel. 1 



- 78 - 

Where I in holiest metre chant the doctrines; 1 
Never the measureless profane I'll utter: 
Praise with Obedience and with gifts I offer; 
Who severs keenly each the false and lawful 
May He with wondrous Holiness 2 give heed! 3 

rewards here 
Who sanctity to me concedes for blessing 
Him of my wealth give I through Good Mind best; 
Griefs upon him I send who sends oppressions; 
Aright, Lord, I seek your will to gladden, 
This is mine understanding's choice and aim. 

and on high 

Who from the Right for me true welfare worketh, 
For Zarathushtra help most wished and mighty, 
Him give I the reward this earth beyond 
With all mind-blessings gained through holy pasture 
These teaching me, Lord, art Thou most wise 3 ! 

1 metre sacred as in the Veda. 

2 Asha, or the sacrosanct Law. 

3 see Gathas, and S. B. E. XXXI at the place. 



Mk^ 



79 



Y. 46. Word-for-word rendering with popular remarks. 
1. 'Toward-what land may-I-turn' (or 'praise') whither turning [or 
'humbling-myself-in-praise'] shall-I-go; (b) for-the-sake-of kinsman- 
prince] and of-allied-friend (c) not even [they] who [are] the-vil- 
lage-farm-populations ofFer me [any contribution] consoling me ; 
[not . . .] , such-an-one even* 1 : (d) nor [do they] who [are] the- 
evil-infidel tyrants of-the-provinces ; (e) how shall-I-propitiate Thee, 
[i. e. establish Thy worship], O-Mazda Ahura'? 

2. 'I-know this wherefore [meaning 'that'] I- am, O-Mazda, 
a-man-without-his-wish, [i. e. 'foiled'] (b) through-my scantiness-in- 
flocks, [that is to say 'through my need of the means of support for 
my forces'], and since also I-am a-few-men-possessor (so), [i. e. since 
I am in command of but a small number of men] ; (c) I - cry - witk- 
[tearful] -complaint to-Thee: behold it, Ahura; (d) [I cry] seeking 
gracious-assistance as friend might-bestow on-friend; (e) may'st-Thou- 
teach* 2 ' me through-asha [as Thy holy law what are] the - riches 
of-the-good mind [in Thy saints] '. 

3. 'When, O-Mazda, [are those] who [are] tlie-enlighteners 
of-the-days 7 [or the 'increasers' of the (blessings which fill the happy) 
days of light] pressing forward: (b) when] shall-they-be-pressing- 
forward for-the-maintaining of-asha [as the holy-law] of-the-people, 
[they] the-intelligent-arrangers (c) with-the-sublime teachings of-those- 
about-to-bless-and-prosper-[us, i. e. of-the-prophet-princes] ; (d) to- 
whom for-kelp* shall-he-come [who is endowed] with-the-good 
mind ; (e) for-myself-I-choose Thee for-my-commanding-instructor, 
0- Ahura. ' 

4. 'But the-evil-encmy is-holding-back those who [are] the- 
maintainers of-asha [as our holy-State] from-the-continued-progress 
[of prosperity] (b) [in-the-matter-]of-cattle, or of-the-village[-popu- 
lation], or of-the-province, [that is to say 'from progress in the 



* 1 Or, reading differently with the old Asiatic Commentary; 'nor 
do they who [are] the ' companion-(peasantiy) \ The word here invol- 
ved, though difficult is entirely subordinate; and all agree on the main 
sense throughout, 'though other subordinate differences in opinion occur. 

* 2 My great friend, the late Professor Roth, used to render: 'hear 
the prayer of the good man ', but a s h a seems more naturally to qualify 
the word as meaning 'teaching'; thus: 'teaching through Thy law ' ; but 
either view' expresses a thought familiar to the Avesta. 



— 80 — 

matter of-agriculture, whether belonging to the village, or the pro- 
vince '], (c) being an-invoker-of-evil [-demons] defrauding-the-people 
by-his-own-violent-[evil-]actions, [possibly, but hardly probably 'with 
his [evil] rites '] ; (d) [he] who smites him ; O-Mazda, from-the-king- 
dom and also from- [the common intercourse of] -life, (e) he-him- 
self will-go-forth on-the-paths of-wise-skill of-the-herd, [i. e. 'he will 
be doing an indispensable thing toward the maintenance of our 
means of existence as a pastoral people '] '. 

5. '[He] who either as-a-[person] -ruling, [i. e. ' in the supreme 
authority', and] not-giving* l [ aid to that evil-foe who is] coming 
with-a-shattering-[blow against our agricultural civilisation], (b) a true- 
citizen* of-[i. e. 'as to'] -religious-duty, or [secular] covenants, (c, d), 
living in-justice; [he-] who being a-holy-saint [is]-distinguishing [the 
true character of] the-evil-oponent [of our religion] let-him-tell forth 
indeed this to-the-kinsman, [i. e. 'to the prince of the blood royal'] ; 
(e) 'let-them-arouse' (an infinitive for an imperative), or 'in -arising- 
up', [i. e. in revolting] let-one-[i. e. 'let-them'] -crush that [tyrant 
chief], O-Mazda Ahura'. 

6. ' But [he] who will not [thus] approach that [evil] coming-one, 
[i. e. the assailant as] a-man possessing-power, [i. e. 'as having 
the upper hand of him', 'having him in his power'], (b) he-himself 
will-go into-the-house of-the-Druj (k), [the harmful demon of the lie], 
of-the-enchainer* 2 , (c) for he-himself [is] an-evil-opponent who [is] 
a-best-[friend] to-the- evil-foe, (d) [and] he-himself [is] a-truc- 
worshipper, to-whom the-true-worshipper [is] a-friend, (e) since Thou- 
did'st-create the-primeval consciences-in-souls, [or 'the primeval laws'], 
O-Ahura'. 

7. 'Whom, O-Mazda, will-he-set [as] guard for-the-one-like-me, 
(b) when the- evil-adversary will-hold- [me] -firm [or 'mark me'] for- 
[his]-assaulting-hate, (c) other than-Thy fire and [Thy] mind, (d) by 
whose mighty-deed [of ceremonial (?) and moral action] asha [as the 
holy constitution] is-protected, O-Ahura; (e) to-me [this] wonder- 

** or, 'not treating [the poor man] who comes to him, with severity'. 
Another text may mean 'treating the assailant with shattering-resistance'. 
The great difficulties here resolve themselves practically into this; we 
have either a person indicated 'who treats the evil with severity', or 
one 'who does not give him aid'. 

* 2 the strophe presents no difficulties save as to subordinate de- 
tail; there would be donbt as to whom the 'coming-one' exactly refers; 
also we might suggest a change in the text to a word meaning 'terri- 
fier' for ' enchainer ' ; such differences do not affect our present results. 



— 81 — 

power declare-forth for my-soul [or 'for the defence and propogation 
of the holy-faith']. 

The possible differences in opinion here are quite immaterial 
to the practical result. 

8. '[He] who [on the contrary], delivers [those] which [are] 
my settlements to-aeshma-the-incursive-hatred [of the raiding foe], 
(b) let not his torch, [or 'devouring-arson-fury'] reach me with- 
[its]-deeds [of devastation] ; — (c) on-the-contrary, [or 'as opposing 
(him) '] may these evil [influences, the same ' torch of arson' (?), etc.] 
come to-him in-hate; (d) [may those maladies come] to-[his]-body 
[which may-keep him froin-happy-life, [i. e. 'from health', or 'well- 
being']: (e) [may] not those certain-ones [whichever-they-may-be 
come to-him], which keep him from-evil-[experience-of]-life [from 
disease, or misery, and this] with-hate, O-Mazda'. There is little 
serious difference in opinion here. 

9. 'Who [is] he who [as] a liberal-helper will-heed me 1 [he 
as the] foremost [one], (b) how [or 'that'] we-may-magnify Tiiee 
[as-the-one] most-to-be-invoked, (c) in- [very] -deed [of might and 
truth] [as] the-bountiful-and-holy* Lord; (d) what [words] for-Thee 
through-asha [as the holiness of the law] the-kine's creator spoke, 
(e) these [words] they-are-seeking 2 from-me [or 'as mine', ani- 
mated] by Thy good mind'. 

10. '[The one] who, O-MazdaAhura, or man, or woman, (b) shall- 
give what [things] Thou dost-know [to be] the-best-[-things] of- 
life, [or 'of-the-people'], (c) an-holy-recompense to-the-holy [this 
one gives even] the-governing-authority through- [the assistance of]- 
the-good mind [in Thy disciple] : (d) and [those souls] whom I- 
will-urge-on to-the-praise of-those-like-You, [i. e. 'to Your praise'], 
(e) forth with-these all to-the-Bridge of-the-sifting(-Judge) will-I- 
go-on'. 

11. 'The-Karpans and the-Kavis will-join with- tyrants* (b) 
with-evil deeds to-slay the-human-life [of our countrymen], (c) 
whom their-own soul and-their-own conscience will- shriek- at (d) 
when they-shall-come where the-Bridge of-the-sifting (-Judge) [ex- 



1 or possibly 'which instructs* me as the formost [means of 
communication from You] '. 

2 or 'these instructions impel me [toward them through [the 
inspiration] of Thy good mind'; (serious differences for experts). 

11 



— 82 — 

tends]; (e) for-all-duration [forever] in-the-home of the Druj(k) [the 
harmful demon of the lie shall their] bodies [lie, or 'their habi- 
tations be 7 ]'. 

12. 'When amidst-the-kinsmen and-amidst-the-races, (b) of- 
the-Tura [there] shall-arise among-the-more-renowned of-the-Fryanae, 
[i. e. 'the Friendlies' (c) those] furthering, [i. e. 'who further'] 
the-settlements of-Aramaiti, [i. e. 'of our alert and devoted typical 
citizen'] with-energetic-skilful-zeal, (d) then these Ahura Mazda 
will-mingle , [i. e. ' cause-to-meet 7 ] with-[his]-benevolent intention 
[embodied in his own chosen people: i.e. 'he causes them to meet 
with his good people] ; (e) and to-them for-helpful-grace Mazda 
Ahura utters-his-encouraging-commands, [or 'is declared', i. e. 'de- 
clares Himself'] 7 . 

13. (a, b) [He] who conciliates-to-himself [the respect and grati- 
tude of] Zarathushtra Spitama with-a-liberal-offering (b) [is] himself 
a-man fit for-the-hearing- forth 1 (sic), [i. e. to be renowned] among- 
[our faithful] -men: (c) and to-him Mazda Ahura will-give life [or 
' the people '], (d) and will-cause the-settlements to-thrive throngh- 
good mind, [i. e. through His-divine-benevolence in the faithful 
citizen 7 ]; (e) him we-think in-trutli* Your good-ally'. 

14. 'Who [is] to-thee, O-Zarathushtra, a-saintly true-friend 
[in the faith] (b) for-the-great Maga, [i. e. 'for the effort-of- 
the-Cause']? ; - or who-wishes for-the-'hearing-forth' ; [i. e. 'to-be- 
renowned' 2 ]? (c) Yea, [it is] he-himself Kavan Yishtaspa the- 
heroic; (d) [those] whom Thou-shalt-commingle in-the same-abode, 
O-Ahnra Mazda, (e) those will-I-invoke with-the-hymns of-[or 'in- 
spired by' Thy]-good mind, [possibly meaning 'of the good man']'. 

15. 'To-you, 0-[ye]-Haechat-aspas Spitamas I-will-[now]-speak, 

(b) since ye-throughly-distinguish-between the-lawful 3 and unlawful 3 ; 

(c) by- these your mighty-deeds ye-maintain asha, [as the holy law 
within the community], (d) in-accordance-with-what [were] the- 
primeval laws of- Ahura 7 . 

1 it is always possible that the word thus rendered means 'to 
proclaim' 'to make-hear', rather than 'to-hear; if so we should have 
'fit to proclaim the doctrines of the religion', an idea also like that 
expressed above, and very consonant with gathic ideas. 

2 it is again possible that the meaning may be 'to proclaim the 
holy faith'; but the rendering above is more probable as being more 
egoistic, and in so much less 'fine'. 

3 Roth suggested, I believe, 'between the true and false gift'. 



— 83 - 

16. ' O-Frashaoshtra come-thou here with-the-liberal-helpers, 

(b) Hvogva, with-those whom we-two-desire as an 'ushta' [a sal- 
vation-hail, '((be ye) in-the-wished-for (beatitude)) '] for-the-land ; (c) 
[come-thou where Aramaiti [the alert devotion of action] goes-on- 
hand-in-hand with-Asha [the spirit of truth, equity and justice], 
(d) where the-sovereign-power [of the government] is in-the-posses- 
sion of-the- good- mind [in the typical saint], (e) where Ahura 
Mazda abides in-beatific-power 1 '. 

17. '[Come] where I- will-pronounce the-praise for- You in- 
metred-verse, (b) not in- unmetred) lines], O-Jamaspa Hvogva. (c) 
[Yea] praises always with-a-recognised obedience [in the matter] 
of-offering; (d) and) may- [Mazda Ahura] who will- distinguish-between 
the true 2 and false-offering 2 (e)-give-heed** with- [his]- wonder- work- 
ing asha [as the-law-of-justice]'. ** or 'with wondrous thought' (sic). 

18. '[He] who concedes a- divine- office to-me, to-him would- 
there-be the-best [of blessings here and on high], (b) [to him a 
share] of-my-wealth will-I-assign with-a-good disposition, (c) [but] 
torments upon- him would-I-set who [is] for-us a- tormenting- oppressor, 
(d) O-Mazda and Asha, [I] striving- to-satisfy Your desire; (e) this 
[is] the- discriminating- decision of-my understanding and-of-[my]- 
intention'. 

19. '[He] who in-accordance-with asha [as the truth and 
justice of the law] shall verily do for me, (b) Zarathushtra what 
[is] most-promotive [for the Cause] in-accordance-with-[my*]-desire, 

(c) for-him they- are-acquiring 3 the-reward belonging-to-the-life-be- 
yond**, (d) with- all [other advantages] known to-the-mind on-account- 
of-the-mother Cow, [that is to say, 'on account of the holy herds, 
the support of the nation']; (e) these-things even, [or 'these-things- 
and- such- like'] may'st-Thou-reveal to-me, O-Mazda, [since] Thou 
[art] the-most- cognisant [of all]'. ** or 'exalted beyond life'. 

1 the exact meaning of this qualifying word is not certain; it 
may be ' in-the-chosen-or-' endeared '-horne ; sol have elsewhere rendered. 

2 or 'the legal and illegal' see Gathas pp. 274, 563. 

3 or (with a different text) 'giving'. 



YASNA XLVII. 



As in every instance, valuable strophes may have fallen out 
here and there from this piece; but such losses do not affect the 
value of what remains (sometimes indeed they may improve its 
rhetorical effect). The speiita mainyu here is not identical with 
Akura, but it is, as so often, His spirit, whatever precisely this 
expression may mean. It is well possible that the memorable 
application of the word 'spenta' to the Seven, giving us the 
'Amesha Spenta' derives its origin from the first strophe here, or 
from others to the same effect which have now been lost: this 
commanding word further attracted attention in so for that it be- 
came the theme for a play upon words at Visparad XIX (see 
S.B.E. XXXI, p. 350). "While we should not say that the 'bounti- 
ful spirit' here was directly connected with the idea of the 'Holy 
Spirit in the Old and New Testament scriptures; it is still quite 
probable that the ' seven angels ' of the book of Tobit (which 
book also mentions the Zoroastrian city of Rae (so) and the gathic 
demon Aeshma-daeva, i. e. Azmodeus) are an echo of the wide- 
spread Zoroastrian idea which is expressed, as in other places, here. 
By the exercise of the characteristic of His bountiful, or, as with 
some, of 'His holy', spirit. Ahura Mazda bestows a gift upon the 
ideal saint (strophes 4, 5) upon him who works the best results 
for Zarathushtra (Y. XL VI, 19), the ratu and the prophet (Y. XXIX, 
6, 8; and this gift is declared to be the 'inseparable two', hap- 
piness in every particular, and then both the prospect and reali- 
sation of the continuance of that happiness in a prolonged life here 
upon earth which merges over to that life in the spirit world to 
which allusion is so plentifully made throughout the Gathas. And 
these He bestows, not through His immediate action which no 
human intellect or susceptibility could take in unaided, but by His 
especially revealed benevolence His, Best Mind as His representative, 



- 85 - 

in accordance with His plan of order and purity pervading every 
moral as well as every spiritual regulation, and by the exercise of 
His royal power sent forth as the archangel Khshathra and embodied 
in the polity of the sacred Zarathushtrian State. And this as in- 
fluenced in all its relations by practical piety called aramaiti, 
Ahura's daughter (the alert and ready mind). From this the com- 
poser proceeds as he falls into details. 



THE FIRST GROUP OF STROPHES IN THE GATHA 
SPENTA MAINYU, YASNA XL VII. 

An epitome. 

the gift. 

By His Blest Spirit moved and Mind 1 the Better, 
Through Holiness 1 revealed in words and actions, 
Immortal 1 Weal 1 to ns 2 Ahura giveth 
Mazda through Power 1 and Devotion 1 master 3 . 

That gift, the best of His most bounteous Spirit, 
With hymns from tongue of Good Mind uttered 
May he with Zealous hands complete, 
Father of Right through wisdom, Mazda. 

the herd. 

Of this blest Spirit art Thou thus the bounteous 
Who to this 4 saint the joyous Herd hath given; 
With peaceful fields for them 5 grant him 4 Devotion, 
Since he had counselled with Thy good men % , Mazda. 

the struggle. 

By that Blest Spirit curst false foes are wounded 
By Mazda's bounteous One, not thus the saints; 
Though feeble men alone here serve the faithful, 
And foemen rich in might help sinners on. 

1 the Ameshaspends (Ainshaspands) are grouped in this verse in 
a manner which seems to me somewhat artificial; and for that reason I 
have supposed it to be the work of some disciple of the great Prophet ; 
but whether original or a contemporaneous imitation, it makes an ex- 
cellent epitome to more extended pieces. 

2 or 'to him' (some representative individual). 

3 the metre here is exactly trishtup. 

4 the typical saint as the diligent husbandman, and as opposed 
to the Raider; for an alternative rendering see Gathas, pages 278 
and 564. 

5 literally 'for Her', 'the Cow'; but I had used 'Herd' for 'Cow' 
in line b. 



- 87 



recompense 



These l ; through that Spirit bounteous ; Mazda, 
Thy saint Thou'lt give, as they are all things best: 
Far from Thy will 2 the faithless has his portion 
In deeds rejoicing from the Evil Mind. 



the ordeal 



These 1 , Lord, Thou'lt give and through that Spirit Bounteous 
By Fire 3 for good to strivers twain 'gainst wrong 4 
Through growth of Zeal and Truth, Mazda 
For Zeal instructeth her beseeching throng! 



1 these blessings; i. e., those of Immortality, Healthful- Weal, 
fertile fields as the results of Zeal or Practical Devotion. 

2 or far ' from Thy love ' ; but I prefer the safer and less modern 
thought in this particular communication; elsewhere the word means 
' love '. 

3 the Holy Fire which tested the claims of disputants, later (but 
not in the gathic period) by submitting the body (the breast) to molten 
brass as a test of innocence in case of escape from injury, or of guilt 
when the natural results ensued. 

4 in j augment. 



*S»- 



- 88 — 

Word-for-word rendering with popular explanations: 
1. 'By-the-spirit bountiful [with holiness*] and by-the-best 
mind, (b) in-accordance-with asha [as this divine-truth] in-dee d and- 
in- speech (c, d, e) may Mazda Ahura, [and the powers already 
named] by [or 'in the exercise of His'] sovereign-authority [or 
'together with Khshathra as the Archangel of his sovereign-author- 
ity'] with Aramaiti [also the alert and ready throught for action 
alive within our faithful officials, may they all] bestow upon-us the 
two-[greatest-of-blessings]-healthful-weal and deathless-long-life '. 

2. 'Yea, may Ahura Mazda complete for-us* [this] best [deed] 
of-this-most-bountiful spirit, (b) with hymns now [sung] from-the- 
tongue and-mouth* of-[the faithful saint endowed with]-the-good- 
mind, (c, d) [and] with-action from-the-two-hands-of-[the chieftain 
filled with]-Aramaiti [the-alert-spirit-of-prompt-obedience] ; He Mazda 
by-means-of-that-intelligence the-father of-asha [as the holy people 
who are inspired by His law]'. 

3. 'Thou art therefore the-bountiful-[or-'holy']-one the-Lord 
of- this [blest]-spirit (b) who has for-this [saint, or 'for us'] created 
the-joy-making Cow; (c) but for him, or ['for us'] may'st-Thou 
grant Aramaiti [here meaning 'a devoted spirit of active obedience 
to toil upon the land] together-with-peaceful pastures, [i. e. pastures 
sheltered from incursion], (d) since he-hath-consulted with-Thy- 
good mind [in Thy saint, i. e. with the good and faithful citizen], 
O-Mazda'. 

This strophe [Nr. 3 affords an excellent example of the diffi- 
culties of exegesis in the Grathas, and at the sametime of the prac- 
tical unimportance of such obstacles when the Gathas are used for 
a devotional purpose; here is a strophe without one single difficult 
word; and yet we are not sure whether it is a 'saintly citizen' 
(not named here, as in Y. 43, 1), or 'the Cow', representing the 
agricultural class, who asks questions as to the pursuit of pastoral 
agriculture; yet whichever word is really the subject grammatically, 
as we see, the sense remains unchanged. Aramaiti here is asso- 
ciated with those engaged in severe and devoted labour (see 
strophe 2); perhaps the word originally meant 'the 'tilling', or 
'ploughing' zeal'; but what difference does it make as regards the 

** the sole possible difference in opinion here is as to whether a 
word means 'may the}'- give', 'to give', or 'giving'. 



— 89 — 

theological interest which precise shade of meaning we impart to 
the strophe. If the ancient poet did not mean 'who made for us' 
he certainly meant 'who made for this unnamed disciple (one of 
us)'; if the Cow did not, under a figure of speech consult with 
Ahura; that is to say, if the chief who directed the momentous 
work of cattle culture, on which the hope of the communities 
depended did not consult with Ahura, then it was this unnamed 
saint, his colleague and coadjutor who did so consult with Him. 
What is the difference, so far as a devotional lesson is concerned? 
Yet here is one of the most perplexing uncertainties in the texts. 
Line c raises the interesting question whether it does not show a 
trace of the origin of the idea that aramaiti (like aramati in the 
Indian) often represented the earth. By reading the words 'with- 
peaceful pasture' as accusatives (which is possible) we get 'may'st 
Thou grant Aramaiti, the peaceful pastures', as if in apposition. 

4. (a, b) From, or 'by'-this bountiful-spirit of-Mazdathe-evil-enemies 
are-severely-wounded [or 'afflicted], not so the-faithful-saints, [and 
this notwithstanding that material power is against us]; (c) [only] 
a- man of -little- [dignity] -in-any- way, [i. e. only a personage of 
obscure position] may, or 'will' be [ready] for-the-pleasing, [i. e. 
will be at the-good-pleasure] of-the-faithful [to assist him] ; (d) [but] 
being one-having-power-in-many- ways of, [i. e. 'over']-much [is] the- 
evil [chief] for-the evil; [yet by the Bountiful Spirit of Mazda 
these superior forces shall be overcome; the evil are defeated, and 
not the saints]'. 

Another rendering of c, d would be a: 'a man of small 

means is at the service of the righteous, but even one of large 

us is hostile to the wicked ' ; as to this see S. B. E. XXXI, 

p. 149. Gathas p. 562. Verbatim translations in Latin would be 

practically identical here. 

5. ' And by-this-bountiful spirit, O-Ahura Mazda, may'st-Thou- 
assign (b) [in-the-good distribution (see next strophe)] to-the- saintly 
[citizen] [as his just due] what-[gifts]-soever [are then] the-best; 
(c) [but] far from-Thy-delighted-will [hardly simply 'against Thy 
will'] the-evil [enemy] has-his-portion, (d) abiding-j oyfully in-[his]- 
deeds with-the- evil -mind [incarnate in the hordes of our tyrannical 
enemies] '. 

6. 'These-two [blest gifts] then may'st-Thou-give by-Thy- 
bountiful spirit, O-Mazda Ahura, (b) by-means-of-Thy [holy] fire 

12 



- 90 - 

in-the-good distributive-distinction to-the-two-contending-sides (b) by- 
raeans-of-the-augmentation of-practical-obedience and of-asha [as 
honesty], (d) for she [the spirit of alert and practical obedience] 
causes the-many [or 'the men', who are] coming to-her to-believe, 
[and therefore to prosper and prevail cheered on by Thy blest fire] '. 
The piece, with its allusions to the end held in view which was 
permanent welfare (strophe 1), and as to its chief particular, 
prosperous agriculture (in strophe 3), with allusions to the punish- 
ment of the evil with l wounds' (in 4; see also 5), and finally 
(in 6) to the 'two battling' sides, forms a fitting prelude to the 
remaining chapters of this Gatha, XL VIII, XLIX, L, for these 
deal with a military crisis as seems evident. 



-©|8~ 



YASNA XLVIII. 

Anticipated struggles and prayers for champions and 
defenders. 

1. This chapter divides itself quite naturally; 1 — 4 belong 
together; then 5 and 6 ; 7 seems less closely connected; then follow 
8 — 12. A struggle is evidently at hand, whether the same as that 
to which allusion is more than once made, by incitation as in 
Y. 31, 18, with anxious expectation as in Y. 44, 15, 16, or as if 
in a sense of victory as in Y. 45, 1, or of defeat as in Y. 49, 1, 
is difficult or rather impossible, to determine. But with the 
strophes, or as we are more accustomed to hear, with the 'verses' 
10, 11, 12 in view, together with the dispirited Y. 49, 1, we shall, 
say at once that if this verse was intended to be connected with 
them, an armed struggle had been expected, whether the decisive 
one, or not, we need not say. 

The saint, that is to say, the pious adherent to the holy con- 
stitution of the religious State, whatever may have been the result 
of the immediately preliminary struggles, is encouraged by a view 
of the end. 

2. But the burdened worshipper craves still further reassurance 
before the 'storms of battle' come once more upon him. 

3. For little as the assurances of Ahura are valued by the 
heretic, to the man who understands the true relations, what Ahura 
declares by means of His inspired prophets, the announcers of the 
mysterious doctrines, this is of all things best; he needs not ask 
as elsewhere (see Y. 31, 17). 

4. And whoever would hope for spiritual growth and purity 
must turn his mind to that word of the Deity, and pursue its 
teachings faithfully; and so at the last his fears will vanish for 
his doubts will disappear. 

5. This verse seems to be a prayer to Aramaiti; 'when the 
long struggles shall have found their issues; and the one party or 



— 92 — 

the other wins the day, let not that party be the evil alliance 
with its Monarch. For if the government is set up and carried on 
with all the prescribed ceremonial and moral exactness of the wise 
Chisti; if men who toil for the sacred Kine and with the virtue 
of those who cultivate* them, hold the reins of power and can so 
repress the predatory raids on defenceless, as well as on unoffend- 
ing victims, then no gift of Ahura, since the tribes became a nation, 
could be looked upon as a greater, or as so great a blessing, as 
the correct Authority, and the holy Order of the Law'. 

7. Urging the armed overthrow of the spirit of Kapine in 
accordance with the Kine's complaint (Y. 29, 1), he exhorts the 
armed masses to energetic and offensive valour. 

8. He then vehemently, although not rhetorically, asks how 
he may use the proper prayers to rally the needed coadjutors 
among the chiefs (Y. 46, 9) to carry on the struggle. 

9. Again he utters a cry for relief in his suspense, and of 
entreaty for light as to the rewards which did not concern this 
life for its own sake (verse 1) merely or chiefly; but which were 
spiritual blessings received here in preparation for the spiritual 
world. 

10. 'When' he asks as one among similar questions four 
times repeated, 'when shall the ideal men appear whose thoughtful 
plans (Y. 46, 3) shall drive hence the polluted schemes of the 
false priests and the tyrants (Y. 46, 1)? (11) And 'when shall 
Aramaiti, the kindly piety of home, appear, she who, like the earth, 
spreads pastures for the peaceful Kine; when shall she appear with 
holy Khshathra (later well-called an angel or archangel)?, the per- 
sonified Authority of God over home and State, without which an 
anarchy as bad as that of the Evil Authority (verse 5) might con- 
tinue or recur'. And 'who was the champion-chief who would give 
them peace through blood (Y. 46, 4, 53, 9)'. 

11. In a word 'to whom as to the coadjutors of such a 
leader, would the light of reason, and the true faith come to in- 
spire and to guide them?' 

12. There was but one only class of human warriors whom 
he would thus match against that Demon of furious Rapine (v. 6) 
toward whom the evil on their part, at their first creation rushed 
as to their leader (Y. 30, 6); and these were the saviour Saosh- 



— 93 — 

yants, the vicegerents of the Immortals upon earth, the religions 
princes Visht&spa, J&maspa, Frashaoshtra ; and with them, as the 
greatest among them all, he who was, with much probability the 
speaker, or composer of the passage, that is to say, the Batu 
appointed by Ahura for the Kine (Y. 29, 8) and for men, Zara- 
thushtra Spitama, elsewhere and later called with hyperbole the 
' first tiller, warrior, and priest 7 . 



«>- 



94 — 



YASNA XLVIII. 

hopes of victory 

If he 1 with Aslia's deeds 

shall slay | the Lie-Druj, 
When that once called deceit 

our lot 2 | shall really be, 
In deathless life for saints, 

cursed for faithless; 
With blessings this 

shall swell ; 

praise, Lord, to Thee. 

suspense 
Tell me then, Lord, 

what Thou | so well perceivest 
E'er my war's crises 

shall | fully come on; 
Shall the Law 's ranks 

in truth | smite down the sinners, 
For so life's crowning 

deed 

for us is won! 

the stake 
Yes, to the enlightened one 

is that | best of doctrines 
Which the beneficent 

through Asha's | law hath taught; 
Holy he knoweth the 

hid truth's full revealers 3 , 
Mazda, Thy servant 

through 
Good Mind's keen thought. 

1 the commander of the Zarathushtrian forces. 

2 so stands the text; and my emendation (see the verbatim) is solely 
in response to doubts as to the genuineness of such a too significant idea. 

3 see the word-for-word. 



— 95 — 

the future goal. 

He who will bend bis mind 

on both | the good and evil, 
With Asha's truth 

his lot, fulfilling vows* 1 , will cast, 
His soul | will join 

for aye | believers 1 in friendship; 
And in Thy knowledge 

stand 

complete at last! 

incitations 

Yes, may, our rulers win! . . . 

yon tyrants, never! . . . 
With well-planned 

tactic deeds, holy Zeal, 
Saving- their offspring 2 

to saints, thou best one; 
For herds be work 

well done, 

and send them weal! 

For they will give us, 

Lord, safe homes and power, 
Long lasting strength, 

good men 3 , free-est from strife; 
For Kine he grew 

with skill | faultless the pastures 
Mazda, in birth 

of all 

primeval life! 



** see the word-for-word. 

2 or 'hallowing to [believing] man the best things for generation', 
i. e. 'for the increase of all living values'; according to tradition the 
best things ' after birth '. 

3 lit 'good mind'. 



— 96 — 



ivar 



Down then be Raider cast; 

against Fury 1 smite ye! 
Ye who at good men's* 

side, holding would share 
That help 2 | whose 

holy bond bindeth the righteous: 
For him | within Thine 

house 

that help I'll bear! 

the effective plea 

Which is indeed the prayer 

to bring on | Thy good ruler, 
Which can Thy blessings 

goal | for us attain?; 
How shall I seek 

the men | marked out as helpers, 
While I Thy people's 

cause 

further to gain? 

suspense (once more) 

Aye, shall I know 

if aught | for me Ye govern 
By Thy just law 

o'er what | most doth appal? 3 
Aright for joy to me 

show good men's i favour ; 
Let Thy true prophet 

find 

how blessings fall! 

1 Aeshma the wrath-demon of the raid. 

2 or 'shelter', or some similar element favouring the holy people. 

3 over some vital interest, or threatening calamity; as to what it 
may have been, see the verbatim and the commentary, p. 577. 

4 so, for safety; lit., 'the good mind's' . . . 



— 97 — 

ivho shall help 

Yes, when shall come 

the men | best skilled for action? 
When drive they heoce 

this soil | of frenzied seer? 
With whose foul rites 

the Karp | murd'rous would rob us, 
And by whose 

oracle 

tyrants are here? 

the rally 

Aye, when shall come 

keen zeal | with legal Order, 
Giving through government 

rich pastures, blest homes?; 
Who rest from 

blood-stained | infidel wins us ? ; 
To whom shall 

civic* skill 

from good men* come? 

the men 

Yes, such shall be, 

Lord, this land's prince-saviours, 
Who in Thy people's 

Faith | shall firm abide, 
With Asha's rites 

fulfilled, guarding each statute, 
Set against murder's 

raid 

stemming its tide! 



*8» 



13 



98 



Y. 48. Word-for-word, etc. 

1. 'If [he] with-adj usted [instrumentalites] through-[the assis- 
tance of]-Aslia [as the personified constitution of the State, or 
'as the attribute of Ahura'] shall-conquer the-I)ruj(k) [the harmful 
demon of the Lie, the genius of the opposers as the inverted Asha], 
(b) when [those-things] shall be [so with one text conj ecturally 
emended] pushed-forward, [or 'shall be pushed forward with a 
sharing', (i e. 'as our share', so with another text)], which [things] 
were-decried [as] deceptions; (c) [when they shall be advanced] in- 
deathlessness, [decried] by- false-gods '-[worshippers, advanced] by- 
[saintly]-men, (e) then this] shall-increase the-fulness-of- worship 
for-Thee, O-Ahura, on-account-of-the-rich-blessings [or 'advantages 
secured']'. 

2. 'Tell me, Ahura, what [things] Thou [art] knowing, (b) 
before that what-[things are my] mental battles, [i. e. mental 
crises', (or simply 'before what are my battles', the impending 
military collisions)] come upon-me ; (c) what ! shall the holy [citizen], 
O-Mazda, overcome the evil-godless-foe]?; (d) for this is-known [as] 
the-good consummation of-life [or 'of-the people']!' 

3. 'Yea, to-the-one-knowing-for-himself [is] the-best of-doc- 
trinal-laws (b) which Ahura the-one-establishing-[it]-well pronounces 
through-asha [here meaning 'the holy ritual, statute and moral 
law'], (c) bounteous [with-holy- efficiency], knowing [and recognis- 
ing those] whoever [they may be who are] pronouncers-of-[Thy]- 
secret- [decrees or 'mysterious doctrines'], (d) the-one-having-Thee, 
[i. e. like-Thee and worthy- of-Thee], Mazda, through-the-under- 
standing of-[one inspired by Thy] -good mind'. It is not impossible 
that line c and d may be intended as an oblique allusion to Ahura 
couched in the third person from excess of reverence as in Y. 44, 1, 
which see. One of the most singular of the curiosities present in 
the Grathas is the use of several terms now to designate the Deity 
and again His adherent; this 'Thine equal' is prominent among them. 

4. '[He] who will-apply [his] mind to-the-better [thing], 0- 
Mazda, and to-the-worse, (b) [he will also follow, or 'apply his 
thought] to-the-insight [of the holy faith] ; (c) his wish [or 'wished- 
for-ideal'| will-go-on-hand-in-hand-with [his] beloved and chosen- 
religious-professions [meaning either that ' his intentions will follow 
his professions', or 'his passionate desire will follow his beloved 



— 99 — 

fellow-disciples '], (c) [and] in-Thine understanding, [i, e. in the 
deeds and beliefs which Thou dost think to be wise] he-will-be 
[versed] in-many-different- ways at-last'. 

5. 'Let those-who-exercise-good-rnle bear-rule; let-not evil-rulers 
rule us; (b) let the good rulers rule us with- the- deeds of-good- 
wisdom, [or 'good skill' (administrative, or even military*)], O-one- 
alert-of-mind [for devoted action], (c) blessing-with-a-hallowed-blessing 
[his] posterity* for-the-faithful-man, [i. e. rescuing and cherishing 
their best interests], 0-best-one ; [or 'hallowing to-man the-best [in- 
fluences tending] to-generation 1 , [i. e. 'to the prosperous birth of 
men* and live-stock']; (d) for-the-Cow [meaning 'for the sacred 
cattle-interest'] let-work-be-done ; may'st-Thou nourish her to-feed 
[her; (hardly, as would seem at first sight more natural) 'for food';' 
as the cow was even then probably sacred]. 

6. Tor she [the typical herd-cow; i. e. the agricultural inter- 
est] will-give us prosperous-homes* ; (b) [yea, she- will-give us] con- 
tinuous strength, [she] the-blessed-one of-the-good mind [in the 
faithful citizen, i. e. 'the blest one of the good man '], (c) but for- 
her Mazda caused the-herbage-and-plants to-grow through-asha [as 
the regular-law of nature], (d) [He] Ahura in-the-generation of-the- 
primeval world-life'. * as against the usual savage plunder. 

7. 'Down let Aeshma [the-fury-of-the-raid] be-put; against 
Rema ['the rest(?)', or 'the settling-blow (?) of desolation '] smite-ye, 
(b) [ye] who at-the-side-of (apud) the-Good-Mind [in the saintly 
citizen, i. e. 'by the side of the good man', (c) and guided] by- 
asha [as the-law-of-sanctity] desire-to-sustain the-refuge* [or 'holy- 
lore' which points out the refuge] to whose bond the-bountiful ; 
[i. e. the 'holy'] man [belongs]; (d) so foi-him I-will-establish 
[that bond, or 'refuge'] in-Thy house, [or, 'in Thy creation' (?)], 
O-Lord'. 

8. 'Which [is] the-prayer [or (to another root) 'which is the 
wealth'] of-Thy-good kingdom, O-Mazda?; (b) which of-[or 'for'] 
the-blest-recompense for-me, O-Ahura?; (c) by- what asha 2 [as 
'the holy-ritual-and-moral regulation] shall-I-seek for-Thee [or 
'Thy' ready-and-present] liberal-helpers with-faces-turned-toward-us, 

1 Some writers refer this to the later spiritual birth iu heaven, a 
pretty idea; but such advanced hyper-spiritualism is not consonant with 
the circumstances when they are estimated in a critical spirit. 

2 possibly 'by what [prayer], O-Asha?'. 



— 100 — 

[i. e. 'open'], (d) stimulating-and-inciting tliem as-]an-inciter of- 
the mighty-deeds of-the-good spirit'. 

9. 'When do-I-[or ' may '-I] -know if over-aught Ye-rule (b), 

O-Mazda by-asha [as the law of justice, or possibly 'O-Asha'] 

over-what [is] my oppression 1 and doubt [or 'fear' (?)] ; (c, d) 
aright for-me let the-one-about-to-save obtain for-me the-delight 2 
the-woven-word (sic) of beatific-mystery how [in-order-that] the 
blest-recompense may-be his'. 

10. 'When are the-men of-alert-and-prepared-intellect coming, 
O-Mazda; (b) when shall-they-be-driving [hence] the-impurity of- 
this-intoxication [of soma (?) drunk as a stimulus to worship or 
battle, (c) aided] by- which fell -[inspiration-of-] -assault the-Karpans 
are-robbing [us], (d) and by-which inverted-wisdom, [i. e. sinister 
device of our enemies] the-evil-rulers of-the-provinces [now hold 
their sway]'. 

11. 'When, O-Mazda and-Asha, shall the-alert-and-ready- 
mind [as it exists in the zealous patriot come]?; [or 'when, O-M., 
shall the devoted and ready patriot come'] with-asha, [i. e. 'filled 
with the spirit of the holy law?'] ; (b) when shall prosperous-home- 
life provided- with-pasture come?, [i. e. 'when shall domestic pro- 
sperity return through the influence of heavy crops of pasture- 
grass, it not being withered by a scorching draught, but aided by 
irrigation] by-means-of-khshathra , [i. e. 'under the influence of 
effective government control which may watch ceaselessly these 
supreme interests]; (c) who shall-give the-settling-blow on-the- 
occasion-of-[these]-bloody [and so, cruel] evil-[demon-worshippers?; 
or 'who shall give us rest from them?' (which amounts practically 
to nearly the same thing)] ; (d) to-whom shall the wise-skill of-the- 
good mind [in Thy citizen] come?, [i. e. 'to whom shall the wise- 
skill of the good citizen come?'] '. 

12. 'Yea, such shall-be [the princes] of-the-provinces about- 
to-save, [i. e. the princely priests who were both legally and natur- 
ally the protectors of the people and the leaders in all advance 
movements], (b) [they] who follow [Thy] propitiating-[or 'stimu- 



3 God is here said to rule over some vital spiritual iuterest, as to 
what it precisely was, see Gathas, page 298 and Commentary p. 575. 

2 the word rendered 'delight may be in the nominal rather than 
in the verbal form; 'may I justly delight in the word of beatific 
myster} 7 ', which of course amounts practically to the same thing. 



— 101 — 

lating'] -worship with-a-good mind, [i. e. 'with favouring enthusiasm', 
(or possibly it may mean 'in company with the faithful citizen 7 , 
'the good man inspired by the good mind 7 )], (c) with-actions [done] 
in-accordance-with-asha [as the holy law of Thy ritual, doctrinal 
and civil statutes]: (d) for these, O-Mazda, [are] established [as] 
those-who-deliver-the-opposing-shock for-Aeshma, [i. e. 'for resist- 
ing the furious incursions of border warfare] 7 . 



YASNA XLIX. 

Reverses and hopes: honour to Frashaoshtra and other 
chiefs. 

The chapter divides itself naturally into sections 1 — 5, 6- — 11. 
Verse 12, belongs with chapter L. One of the struggles in the holy 
war seems to have gone against the party of Asha. I say 'one of 
the struggles', for, from the account of a reverse which we have 
here, and from that of a success which meets us in chapter XLV, 1, 
and again from reverses in Y. XLVI, 1, 2, etc., we naturally con- 
clude that the 'Cause' saw many vicissitudes, in which the last 
G-atlia still leaves us. Whether Y. XLV, 1 records a victory which 
was subsequent to the reverse before us, referring to a battle also 
alluded to in Y. XLIV, 13, 14, and by anticipation in Y. XXXI, 
can never be decided: the order of the statements in the sequence 
of our present Mss. has little, if any thing, to do with the possible 
order of the events. 

1. A border chief, Befidva by name, had proved himself too 
formidable (mazishtd) for the moment, and the holy Faith knows 
how to beg for vengeance on the armed Druj -worshipper. The 
weapons of Ahura were not spiritual only any more than those of 
Israel were, or those of Mohammed. The death of an armed reli- 
gious enemy was devoutly to be desired for every moral and 
political, as well as for every personal reason. 

2. For judicial as well as priestly decisions hung on the 
issue. This Befidva had also his adherents and a regular system; 
and they were in full and active operation. This was also beyond 
a doubt a rival and settled system, and not merely an upstart and 
insurrectionary one. It had caused the true prophet many an hour 
of thought as well as of anger; its functionaries gave him 'pause' 
(mdnayeiti). Falsity in religion was as ever his opportuuity, and 
invective follows. 'The priestly Judge who served the Druj 
worshippers was himself a cheat. The holy Order was his foe, 



— 103 — 

and not his helper'; and 'he did not contribute at all to the spread 
of piety as the' Zoroastrians understood it, nor indeed really in 
another sense for the reason that he even repudiated the source of 
pious wisdom which is 'holy counsel'. 

3. But however the evil representatives of the opposing party 
might resort to subterfuge and strategy, the opposing powers them- 
selves, the spirit of the Law on the one side, and the power of 
the Lie-demon on the other, were planted in the opposing systems 
with dualistic clearness, to benefit or injure; there was no com- 
promise as doubtless the Druj party may have wished. And so 
the poet cries once more for the divine Benevolence to be his 
guardian. Or perhaps he may have intended a particular chief who 
represented the 'good mind in the holy community', while at the 
same time he swept the entire throng and company who adhered 
to the Lie-demon with his interdict away from his consideration. 

4. He declares them to be closely allied to the Dae va- worship- 
pers ; or else he puts their worship of the Daevas in the place of 
climax as their highest offence, not failing to point out what should 
conciliate sympathy with him forever, which was that he considered 
those who opposed and brought on the Daeva-demons to be the 
devotees of Rapine aeshmem var(e)den, and that he was heart and 
soul devoted to the suppression of this murderous violence, which 
was indeed, and in those regions unfortunately still continues to 
some extent to be, a prevailing if not an universal sin. By this 
these daeva-wor shippers gained a stolen livelihood, and spent their 
ill-got treasure in idle waste (fshut/asu afshuyanto). 

5. But he who defended the holy Daena was as meat and 
drink to the people, wise and faithful, as a settled citizen, and 
trained in the traditions of the holy State. 

6. He therefore prays once more for right discernment as to 
how he may propagate the Faith. 

7. And he calls on the steady citizen to listen, beseeching 
God Himself to lend an ear, and to tell him who the faithful 
prince or peer, or villager might be who might take the lead as 
guardian in giving forth (see srdvayaemd in 6) that holy Daena 
with its praise and its command to the masses who awaited it. 

8. But he asks the question as if only to give emphasis to 
his own nomination of a chief, a venerated friend ; Frashaoshtra is 
the man. He is the one fitted for the hearing; apt to be renowned 



— 104 — 

and to make his office widely known as an effective institution; 
and he begs that they both, Frashaoshtra and himself, may be per- 
manently prominent in that holy Realm which was to counteract 
that depraved policy the defenders of which had for the moment 
gained the upper hand (see verses 1 and 2). 

9. But the case is in so far uncertain that he cries for help 
once more to the ideal citizen, himself fearing that he may yet be 
induced to share the power with the heretic; and he still declares 
that men's souls may reach the reward of priority only through 
the holy system of Ahura, and under the rulers of His choice. 

10. He therefore confides the result to God and with it his 
dependents, those yet living and some who were no longer there. 
And his thoughts being turned to Heaven (11) revert as if by anti- 
thesis (the key-note of the Daena) to future retribution; those 
who may be wavering, half-inclined to adhere to the opposing 
party (verse 9) are warned in words of peculiar meaning; 'they 
who choose the evil sovereign the dushsasti, as in Y. XXXII, 
9, or as the sdstdrs of Y. XLVI, 1, shall not go forward 
with the saints to the Chinvat Bridge (Y. 46, 10), nor shall they 
be met by their consciences under pleasing images (Yt. 22), nor 
later by the souls of saints who had gone before, but the wicked 
dead shall meet them in the Home-of-lies with poisoned food and 
sneering words; and this shall be their self inflicted punishment. 



«*- 



— 105 



YASNA XLIX. 



defeat 



Beildva hath gained . . ! 

he ever | yet the strongest . . . ; 
The ruthless 1 now 

with rites | to peace I call; 
Come, Lord, with gift 

of good 

to heal my sorrow; 
With good men 2 gain 

for me 

that Befidva's fall! 

the victor worthless 

Beiidva's 'curst Kesident* 

retarding, still would foil me; 
Faithless, from Asha 1 s host 

reaps he | alone the sword : 
No prospering zeal 

he plans 

for this our nation 
Nor counsels with 

Thy 

good men 3 , Lord. 



1 probably the Mazda-worshippers disaffected owing to the dis- 
aster; cp. y. 46, 1 where none would help him. 

2 lit ' with good mind ' ; 

3 i. e. 'with our citizens' in whom the good mind lives'. 

14 



106 



the Faith is still our stay 

But for our Faith 

Thy law | stands firmly founded 
For his false creed 

the Lie | demon of war! 
Yes, Thy good people's 

true 

shelter I'll hold by; 
Allies of | infidels 

ever abhor! 



the foe's fell creed 

They who with madness 
urge 

on Eaid and Wasting, 
With their loud 1 tongues 
would shout 

rushing to thieve, 
Who pray with devil's 

rites, with Asha's never; 
These the fiends help 
with what 

foul sinners believe! 



the truer hope 

But he is blessing, 

Lord, and he our riches, 
Who guards our holy Faith 

with | good men's* hand: 



1 'with 'their own' tongues'; 'their own' probably having some 
such force. 



— 107 — 

Each willing saint 
hath thus 

Asha enfranchised 
With all who in Thy 
Realm 

loyal shall stand. 



which is the rightful law? 

This I beseech of You 

and Asha tell me, 
What in Thy wisdom 

lies | make fully known; 
Aright to judge 

I seek 

how this to utter, 
That holy law 1 

which guides 
ever Your own. 



who shall reorganise? 

Let then these words 

be heard, 

heeded by good men 2 ; 
Hear Thou, Ahura, 

too | their holy sound; 
"Who, prince allied, 

or who | native, with off'rings, 
Who for the people 

Thy 

praises shall found"? 



in spite of the reverse, ~ lit. 'by the good mind'. 



— 108 — 

our princess still the men 

T'is Frashaoshtra ; — 

th3n grant him that power, 
Headship of ritual 

with | statutes' command ; 
Make us first princes 

in 

ministration, 
Foremost forever, 

and 

ruling the land! 

no traitor's compromise 

Hear he the law then 

as prince | fit to lead us; 
Let no true saint 

hold his | rule with the knave; 
Souls should unite 

in best 

recompense only 
With Jamasp so blended 

is Vishtasp the brave ! 

the end confided 
These lay I safest. Lord, 

in Thy protection 
Men who are holy 

here, souls passed from sight; 
Self-humbling praise 
I'll yield 

with full devotion, 
With wisest ruling 
and 

with deathless* might. 



— 109 — 

revenge 

But evil kings 

to meet , liars, mal'factors, 
Men believing Falsehood's 

creed, minds filled with gall 
With poisoned food, 

to meet 

lost souls are coming, 
In the Lie's hell 

at last 

their bodies fall! 

ivhat help 1 

What help hast Thou 

then for him 
who calls through Asha? 
For Zarathushtra what 

with good mind's quest 
This ask I, Mazda, Lord, 

with praises praying 
What in Your 

holy might 

lives as the best! 

1 see the first strophe of Yasna L. 



-^»- 



— 110 - 



Y. 49. Word-for-word, with explanatory glosses. 

1. 'Yes, Bendva [the polluted chief of our dread enemies] 
hath ever fought with-me, [he] the-greatest [of us two, the victor; 

(b) he hath fought as 'the greatest; with me] who [am now] endeavour- 
ing-to-win-over the evil-intentioned [disaffected maz da- worshippers] 
with-asha [here meaning 'with the holy-rites and with the just 
honesty which they express']; (c) come with- the-gift of-good; to-me 
[are] sorrows ; [or ' come to my sorrows (to heal them) '. Or again, 
but with another reading (NB) ; 'come, rejoice me']; (d) through 
Thy good mind [inspiring our heroic forces], obtain [for me, or 
'impart to me' (sic)] his [the Bendva' s] destruction'. 

2. (a, b) 'Yea, the-evil administrator of-this-Beridva [the 
polluted] causes-me-to-stop-[or '-ponder', he] the-deceiver due-to- 
receive-harm-and- wounds* from - [the executors of tlie]-holy-law ; 

(c) he-has not maintained the-holy* spirit-of-devotion for-this land, 

(d) nor-has-he-consulted with-the-good-mind, O-Lord [meaning ' with 
the good mind in the holy people', 'with our loyal and faithful 

party']'- 

3. (a, b) 'And-so for-this [our] religious-cause, O-Mazda, 
asha [as Thy holy church is] established to-profit, [i. e. 'to-be-the- 
source of-our-salvation and-prosperity'], for-the-[evil]-administrator, 
[the satrap 'till this evil time is over, the system of] the-Demon- 
of-deceitful-harm [the inverted asha, is set] to-do- [us] -hurt , (c) 
therefore I - will-seek-for-myself the-protecting-chieftainship of-the- 
good-Mind [Thine angel of benevolence in our now defeated army] ; 
(d) all the-allies of-the-evil-[foe] I-abjure-for-myself '. 

4. '[They] who with-perverted-understanding, [i. e. 'with 
mistaken calculations '] will-increase Aeshma [the Fury-of-the-border- 
raid] and the-stillness [of desolation (?)] (b) by-their-own tongues, 
[they] abandoning-all-honest-cattle-toil among-the-toiling-cattle-herd- 
ers, (c) whose darling-wish [is] not [to work] with-good-doers-of- 
deeds, [but] with-doers-of-evil-deeds : (d) these [are they who] will- 
establish the-demon-gods by- what" [is] the- [perverted] -religious- 
system of-our-evil [-foes]'. 

5. 'But he, O-Mazda, [is our] abundance and prosperity, 
[i. e. 'he is the one who by means of his teaching induces abun- 



— Ill — 

dance] who has-protectingly-ruled [our] Keligious-insight [the holy 
Faith] with-the-good mind; (c) every-man of-the-alert-devoted-mind 
[is] a-good-citizen through-[the inspiration of the holy]-law, (d) and- 
together-with-all within-Thy kingdom, O-Ahura; [or 'with the help 
of all other instrumentalities within Thy Kingdom '] '. 

6. ' Forth verily I beseech You, O-Mazda; and Asha [Thy 
holy law] tells me, [i. e. 'delivers to me' the answer' [or 'let 
it(?) tell me'] (b) what-[things are] in-the-thought o£Your-under- 
standing, (c) aright to-distinguish how we-should-cause those- [truths] 
to-be-[widely]-heard [in these our days of calamity], (d) that-reli- 
gious-insight, [i. e. 'the holy Faith'] which [is that] of-the-one- 
who-posseses-You', [i. e. of Your servant], O-Ahura'. 

7. 'This-also, O-Mazda, let-him-hear [who is endowed] with- 
Thy]-good-mind; (b) let-him-hear [as endowed] with-[Thy]-holy- 
Law; [and] do-Thou-give-ear, O-Ahura; (c) 'who [as] an-ally; 
who [as] kinsman [of-the-blood-royal] will-there- be, with-his-offer- 
ings [or 'arrangements'] (d) who for-the- stall [or 'village'] -workman 
shall- establish a-good-[system of]-worship [toward] Thee]'. 

8. (a, b) ' To-Frashaoshtra may'st-Thou-give the-most-bene- 
ficent-and-friendly protecting-headship* of asha [as embodied in 
the holy community] ; that I-beseech of-Thee, Mazda Ahura, 
(c) [for him] and-for-me [also', that headship] which [ought to 
be] in-Thy-good Kingdom; (d) for-all-duration may-we-be most- 
beloved* [or 'foremost']' 1 . 

9. 'Let this cattle-prince fashioned [or 'destined'] to-lead- 
us-to-prosperity hear [then] the-proclamations-[of-Thy law] ; (b) let- 
not the-truth-speaker [of-our-holy-creed be] exercising a-protecting- 
authority in-common-with-the-evil [foe], (c) since souls should-unite 
in-the-best reward; (d) through-the-holy-law [the two are] two- 
united-ones, the-heroic-one [united] with-Jam^spa'. 

10. 'And-this [result] I-will-lay, O-Mazda, in-Thy protection, 
(b) the-good-minded-[man] and-the-souls of- the- saints, (c) and-self- 
humbling-praise [I-will-render to Thee] whereby the-alert-devoted- 
ness-of-the-mind [is produced] and- [sacred] -plenty, (d) together- 
with mentally-engendered (?) government and with-undying 2 power 2 '. 

11. (a, b, c). But the-souls [of-the- wicked] are-coming with- 

1 It is very possible that this may refer to the Kingdom in heaven ; 
but the earthly one was its prototype and commencement. 

2 As to this last obscure line, see Comm. p. 583, also Dictionary. 



- 112 — 

evil-food against [that is to-say 'to meet'] the -wicked evil- 
kings of-evil-deeds, of- evil- words, and of- evil- thoughts; (d) in the 
abode of-the-harmful-demon-of-the-lie veritable [or 'truly'] shall-be 
[their] abodes, [or 'their bodies']'. 

12. 'What of-help [is there then] to-Thee for-the-one-in- 
voking through-asha [as 'the holy ritual order'], (b) for-Zara- 
thushtra?; what to-Thee [is the help for the one invoking] with- 
the- good-mind [in-the sympathetic community?; (c) I] who will- 
endear-myself to-You [in-worship] with-praises, (d) [am] beseeching- 
for such-a[-thing], as in-Your-possession 1 [is] the best'. 



1 or, 'in-accordance-with-Your-selection'; for alternatives, which 
do not materially alter what we most value, see Gathas pp. 322, 585; 
also Dictionary for all words beginning with vowels. 



-«^- 



YASNA L. 

This piece from Y. XLIX, 12 to Y. L, 1 — 5 joins on well 
with Y. XLIX, although the tone is brighter. As the composer 
begins with questions in V. XL VIII, 8 — 11, after the prospective 
prayers of Y. XL VIII, 1 — 7, in which he looks forward to a crisis 
in the armed struggle, so now, after the hostile chief has got the 
upper hand he cries out once more with interrogatives, uttering 
the questions, not of curiosity but of mournful devotion. 

'The storm has broken over us', so he would seem to say, 
'and I have prayed for grace to know how we may administer 
(Y. XLI V, 9) the all-powerful means of help, the Daena, in which 
Thy holy law is established (Y. XLIX, 3) ; I have cried to Thee 
for chief and peer (verse 7), naming Frashaoshtra, Jamaspa, and 
the Yahin; and now while I invoke You, praying for what in 
Your expressed selection is the best (Y. XXVIII, 10 ; Y. XLIV, 10) 
I would more than ever declare that I have no other help than 
Thee (or You) and Thy saving Law'. 

2. And he asks once more to know how he who seeks to 
further the sacred herds, as the emblem of the moral thrift of the 
provinces, should proceed in his allotted work. 

3. Answering his own question, he says that it is by 'ad- 
vance upon the enemy'. He declares the heroic settler who pushes 
the holy system to the utmost verge of the sacred territory, or 
still further, to be the man 'to gain the Kine' for the seeking 
prophet. 

4. But in the midst of struggles he anticipates Garodman 
(i. e. Heaven) with its praises. 

5. For they were all prepared for both worship and Avork, 
since God had approached to aid His prophet encouraging his dis- 
couraged spirit. 

6o Here Visktaspa is represented as intervening, and ho ad- 
dresses Ahura, but speaks toward* Zarathushtra, exhorting him to 

15 



— 114 — 

continue on in his work of propagation undismayed by threatening 
circumstances. 

7. And with Zarathushtra he would re-engage the other 
powerful helpers whom he would yoke-on as 'steeds' to gain 
God's praise in heaven by passing over every ' bridge' of trial 
safely. 

8. Having heard from Zarathushtra his metric words, he will 
approach with them to pray and, as in Y. 28, 2, 3, 'with hands 
uplifted' in homage and with vigour. 

9. And he looks to attain the object of this prayers by 
religious self-control, and faithful action. 

10. His efforts vie with the heavenly bodies in their praise 
of God. 

11. Therefore he will persevere, and he beseeches that 
Ahura, the life-giver, may help-on the all- engrossing Cause. 



-»e»- 



— 115 — 

YASNA L. 
Asha the only hope 

Aye, doth my soul 

obtain | a real defender?; 
For self and flock 

can I | a saviour find 
Other than Holiness 1 

or Thee, Ahura, 
Invoked, desired 

one, or 

Thy Best Mind 2 ! 

and so the way 

How then shall he 
the Kine 
joyous be seeking 
Who seeks them 
rich in fields 

with pastures? -how? 
-Just living lands 
-'tis thus- 

in years of glory; 
-known holy homes ;- 
oh, this 

gift | give us now! 

the needed frontier guard 

Aye, Mazda, his 
shall be 

through holy justice 
That herd | marked 
his indeed 

with legal sign, 

Asha, 2 This strophe really belongs with Y. XLIX, 12, 



— 116 — 

Who with the force 
of true 

zeal is still farming* 
Lands closest pressing 
yon 

infidel's line! 



praises Hill Heaven. 

So will I sacrifice 

with | praiser's chanting 
And truth of rite 
'mid Thy 

best-minded throng, 
With sovereign pow'r 
which guards 

that pleader's pathway, 
'Till I on high 
shall hear 

Thy praiser's song! 



ready 

Aye, ready stand I 
for 

Y6ur call, Ahura, 
Since to Your prophet -priest 

Ye kindly speed 
With open help 
of hand, 

seen too of all men: 
To glorious welfare 
may 

that prophet lead! 



117 ~ 



the herald of the Cause 

Who lifts his voice 

within | Thy manthra, Mazda, 
He Zarathushtra ; 

friend | in deed and speech, 
Founder of oral 

law, guarding- the people, 
My statutes 

may he yet 

faithfully teach. 



the steeds of holy song 

Thus Yours yoke on 
the span 

eager and swiftest 
Storming the Bridge- 
-way where 

last vows are paid, 
Your mighty steeds 
yoke on ! 

with skill and order, 
With these drive 
here to us; 

he Ye mine aid! 



\the earnest prayer 

Yes, I would circle 

You | with praises, Mazda, 
With hands lift high 

and chants 

from Asha's tome, 



— 118 — 

With ritual truth, and gift 
of off'rer's homage 

And with Thy saints' 
inspired 

skill would I come! 



With these Your offerings 
then 

I'll near You, Mazda, 
With deeds and rites 
by men 

of Good Mind done; 
As o'er my prize 
I strive 

gaining possession, 
May its sought 
recompense 

at last be won! 



God's praise the highest end 

Deeds that I do, Lord, 
and deeds 
still further; 
And what to 

believing eye 

shone bright of yore, 
Stars, suns, auroras 
too, 

each day's light-bearers 
In praise of You 
are all 

through Asha's lore! 



119 — 



ardour 



Aye, praiser named; — 
may I 

indeed so be it! 
While with Thy ritual 
law 

I raise my song; 
Thy people's stay, 
give help 

with good men working- 
Be truths through grace 
advanced 

which most help on ! 



120 — 



Y. 50. Word-for-word, with paraphrases, etc. 

1. What doth my soiil obtain of-any help (b) who (or 'what 
person' is] found [as] a-man defender of- my herd (c) other than- 
Asha [as the personification of the holy State] and-Thee, O-Mazda 
Ahura, (d) O-^Thou-J-awakener-of-desire? 1 , 0-invoked-[one, or 
'other'] than- Your-b est mind'. By an alternative here moral theology 
loses a strengthening adjective. 'Awakener of desire', may be 
replaced by a mere verb of emphasis 'tell ye me'. Some regard 
the word here as merely meaning 'verily'. The rest of the strophe 
is undisputed, and the meaning is not only clear, but affecting; 
a rare remnant, when we remember its early date and the circum- 
stances under which it was uttered. 

2. 'How, O-Mazda, may-he the-joy- creating Cow be-seeking 
(b) who may-seek- for her, [that is to say 'who may desire to have 
her'] provided- with-pastures for-this land? (c, d) [The answer is this] 
'settlements openly-manifest, [i.e. beyond all question, i.e. 'settle- 
ments most-obviously'] Hving-arigkt in-accordance-with-the-holy- 
law in-the-many [recurring] sun-splendours** 1 , [these are the objects 
to be aimed-at for the ultimate acquisition of pastoral wealth, 
i. e. for 'the gaining of the Cow']; give-Thou [as] a gift [these 
as values] to-be-acquired by-me!' ** 1 or 'among sun-splendid men'. 

3. ' So-in-any-way for this [man] may-there-be, O-Mazda, 
by-the-instrumentality-of-the-holy-law (b) [that herd] which for-him 
one-has-designated by-the-government [of the holy State] and by- 
the-Good mind, [or 'opinion' in the community; 'for this man may 
this be'] (c) who [as] an-hero, [or simply 'which man'] may-in- 
crease-for-himself through- the-mighty-influence of- the - blest - recom- 
pense [which may both incite him and assist him, the fertility, 
produce, and extent of the farm] which the-evil-unbelieving [enemy] 
shares [or 'claims' as] the-next [farm to his own'; i. e. 'who 
pushes out to the very border-land and farms his acres in the very 
face of the foe']'. 

4. 'So will-I- worship You, praising, O-Mazda Ahura, (b) ever 
with-aslia [as the holy ritual of the ceremonal law], and- with- the- 



1 but line (d) might be read; 'who . . . other than Asha and 
You [is found], tell-Ye me . . ., invoked ones'. 



— 121 — 

best mind [in the assembled throngs of Thy congregation] in-accor- 
dance-with-the-[holy]-govemment by-which [regulation] the suppli- 
cator stands [cheered and fortified *] upon-the-pathway ; [yea], I- 
shall-hear the-openly-acquiescing liberal-coadjutors 1 in-the-Abode- 
of-Song, [that is to say, in heaven']. 

5. 'For I-have-aroused-myself-to-readiness 2 by-, [or 'on ac- 
count of] You, O-Mazda Ahura [and] through- the-influence-of- 
Your-] holy-law, (b) since for-Your-prophet-hymn-reciter Ye-come- 
hither-in-propitious-grace (c) on-account-of-[i. e. 'for the purpose 
of affording ']-openly-seen-and-manifest help (d) from-hand-sent-on 
by-which [help] he [Thine hymning prophet] may-establish us in- 
glorious-welfare '. 

6. 'Who [as]-a-manthra-speaker [of holy verse] lifts [his] 
voice, O-Mazda, (b) a-holy-friend through-asha-[as the ritual and 
moral law] and-through-self-humb ling-praise, (c) a-deliverer [or 
'giver'] [giving] direction of-the-understanding and-in-the-tongue 
for-tke land; (d) my statutes [of legal regulation] may-he-enounce 
[animated] by- [Thy] -good mind [inspired within his soul] '. 

7. 'Yea, Your ardent fleet [steeds] do-Thou 3 -yoke-on, (b) 
gaining the-bridge-passes of- Your- worship, [the highest crises in the 
religious advance of Your holy people], (c) O-Mazda, [yea, yoke- 
on Your] mighty-ones through-asha [as 'the holy ritual and moral 
law'] and through the-good mind [in Thy faithful saint] (d) with- 
which [holy powers, 'fleet steeds' of Your attributes] may-Ye-drive- 
on, be-Ye for-my-help '. 

8. 'With Your metric-feet which [are] heard- widely-forth, 
[and-renowned as the hymns] of-holy-adoration* 1 (b) I- will-encom- 
pass You, O-Mazda, with-uplifted-hands, (c) yea, You with-asha 
[as the holy ritual of Thy Law and] with-the-self-humbling-praise 
of-the-liberal-offerer [of princely gifts], (d) yea, You [will I en- 
compass] with-the-good- virtue [or 'intelligence'] of-the-good mind 
[inspired by Your own attribute within my soul] '. * a see G. pp. 334, 591. 



1 that is to say, 'I will hear the vocal worship of our open and 
unconcealed partisans, of those whose help is not feeble and scarce 
known, but so pronounced as to be well-known'. 

possibly the noun-form is here present rather than the verb- 
form, b 2 ut the result of the expressions is not much affected whichever 
we may think to be present. 

3 it may be; 'I will yoke-on': 'do Thou yoke-on' would mean 
'do Thou inspire me to yoke-on 'ritual steeds' of holy song'. 

16 



— 122 — 

9. 'With-these Your Yasnas praising You I-will-come-to-meet 
[You], (b) O-Mazda with-asha as [the ritual of the holy law accom- 
panied and assisted] by-the-deeds of-the-good mind [within Thy 
saints], (c) when I-rule-at-will in-possession of-my-blest-prize ; (d) 
thus earnestly-seeking the-reward of-the-beneficent-man may-I-be- 
come [its]-recipient '. 

10. 'Thus what-deeds I-may-have-done and what-things on- 
account-of-these, [or ' related to these], (b) and what-things shine- 
bright in [or 'to'] the-eye on-account-of- the- good mind [in the 
faithful disciple, who sees their creator in them (?)], (c) stars, suns, 
the aurora, enlightener [or < increased] of-the-days, (d) [are] for- 
Your praise, O-Mazda Ahura, through-asha [as the holy order of 
the universal law of nature, conscience and the ritual]'. 

11. 'Yea, Your praiser may-I-call-myself, and-may-I-be [such], 
O-Mazda, (b) as-much-as through- [the help ofj-asha [as the holy 
Archangel of the law] I-may-be-able, and-I-may-have-the-power; — 
(c) let the-creator of-the-world help together-with-the-good-mind [as 
the Archangel of His benevolence]; (d) through-[Thy]-veritable 
will-of-grace let- that-be- done** 1 which [is] most-promotive [of the 
Cause] '. -** 1 see Gathas, pp. 340, 593. 



YASNA XXXI. 

The progress and struggles of the Cause. 

As everywhere, so here, and as a matter of course, original 
matter may have fallen out in places and the piece may have 
been originally more than one ; but every thing is, none the less, 
homogeneous, and contemporaneous and also (as we may say) ' full 
of fire 7 from the beginning to the end. 

We might divide thus ; 1 and 2 as the concluding words of an 
address to the congregation connected with the last words of Y. 30; 
3—5, an address to Ahura; 6, to the faithful; 7 — 17, to Ahura; 
18, to the congregation; 19, to Ahura; 20, 21 to the congregation: 
22, an addition by the original author himself, or by some of his 
colleagues, or immediate followers. 

1. Those truths which are unwillingly heard by the hostile 

party are dear indeed to those whose hearts are devoted to Ahura. 

2. And, if they are not clearly seen by the instrumentalities 

provided for that purpose, the energetic patriot will arrange still 

more effective means of enlightenment. 

3. Changing his address to Ahura, he prays for that satis- 
fying decision which would be the natural result of the regulation 
just promised; and he declares that the divine illumination caused 
by the holy Fire whether as sacrifice, or as ordeal, should make all 
the living believe. If it be possible that by this expression he 
meant every soul among the Zoroastrians, it yet seems perfectly 
obvious that he identified their interests with those of the righteous 
everywhere. It may be doubted whether he had much hope of 
converting his immediate opposers by his evangelistic efforts; yet 
if he did not positively mean at the moment 'all the living every- 
where ^ it was simply because his attention was restricted by the 
startling character of the immediate events which were transpiring. 
'All the living' could not possibly have been used by such a person 
with no thought at all of responsible beings outside the Zarathusht- 
rian community, or section of the community. 



— 124 — 

4. He prays for the mighty kingdom by whose forces he 
might prevail over the armed enemy before him. And he uses, 
as elsewhere, the word 'ahura' in a sense differing from that in 
which the term is most frequently found. 

5. He asks for prophetic insight as to what ought to be 
done, or as to what is about to happen. 

6. He lauds the Manthra, the holy 'Word', and the sove- 
reign Power. 

7. He takes the heavenly* bodies- as evidence of the wisdom 
of Him who created the sacred Law. 

8. He reiterates in terms which formed the basis for an- 
other hymn his conception of Ahura as the highest object of 
devotion. 

9. He ascribes immortal Devotion to Him as well, 'She is 
His own 5 , and is elsewhere ' His daughter ', 'His was understanding 
(which reminds us of the Books of Proverbs and of Wisdom) when 
He created the animated world and when He arranged a home for 
the Cow, the 'herds' mother'. And she was to make her choice. 

10. On such an all-important matter there remained no pos- 
sible room for hesitation. She chose that one human being whom 
the composer placed with passionate enthusiasm at the summit of 
citizenship, the faithful 'tiller of the ground', first pioneer of hope 
and order to the slowly rising human race: and the non- worker 
who lived by murderous theft he fiercely anathematised. He de- 
scribes the inevitable strife with a distinctness which rivals, while 
it antedates, Heraclitus. 

11. The Law was given, and the deadly struggle began. 

12. Truthful and liar, enlightened, or impostor fought as 
they forever shall, while 'true Devotion' questions the two spirits 
where they abide. 

13. And the 'searching Eye' gazes upon aU. 

14. He wishes to know the end of it. 

15. And especially the fate of the miscreants who are bring- 
ing-in the hostile party at the cost of civil war. 

16. While he seeks to know how a well-meaning ruler may 
become God's own by his wise and heroic decisions. 

17. To answer this question he needs only to ask which 
religion is the true. 

18. Let them then fly to arms. 



— 125 — 

19. The only one who was fit to hear was He who con- 
ceived the holy law with its altar-flame which should guide the 
good and shame the evil. Did the faithless only heed that flame, 
it would be 'salvation' even to them! 

20. The damnation of the opponents is portrayed; their own 
souls will bring it on. 

21. But glorious health and deathless long life begun here 
shall be the lot of God's helper: they shall be continued in scenes 
on high. 

22. He who heeds will be God's friend and coadjutor. 



— 126 — 

YASNA XXXI. 

The progress of the Cause; the Struggle. 

unheeded words 

These Your statutes reciting, 

words unheeded yet let us utter. 
By those unheard who our farms 

through the creeds of the Lie are destroying, 
But words of the best unto those 

who to Mazda are heartily faithful. 

a still nearer approach 

If through this for the soul 

the truths are not seen as the better, 

Then teaching to all will I come 

with God's law more fully confirmed 

Law over both sides Mazda, 

that moved by the Right we may live. 

the ordeal 

What by Fire Thou givest, Spirit, 

and through Right*, the two-strivers teaching; 

What doctrine is for discerners, 

tell us this, that we know it, Mazda, 

Tongue of Thy mouth declare it, 

that we turn all the living to faith ! 

the power 

When to our prayers inclining 

are Thine Asha and the ahuras, 
Then with Armaiti the blest 

and the Best Mind would I implore You; 
Give me the powerful Kingdom; 

through its might let us smite the foe. 



— 127 — 

for light 

This tell that I discern it 

what through the law Ye give as the better 
Whose atonement I may know 

and ponder through Thy good mind, 
Those things, Mazda Ahura, 

which should be, or should not be. 

the Word and the Kingdom 

To him was that best of blessings 
Who told me the truth, the discerning, 

That manthra which was the word 

of Health, Right, and a Life undying; 

To Mazda shall be such a Realm 

as shall grow through His holy mind*! 

ever unchanged 

Who first thereon conceived: 

'be the heavens 1 clothed in stars 1 , 

By mind is the Law's arranger, 
to uphold the devoted saint: 

Both, Mazda, shalt Thou prosper: 
same Thou art and abidest ever. 

sovereign ! 

Foremost I thought Thee, Ahura, 
adored with the mind in creation, 

The good man's* father, Mazda, 

when with eye at the first I seized Thee, 

Establisher of Thy law, 

the Lord in the deeds of men. 

1 or 'be the glorious truths clothed in light'. 



— 128 — 
devotion 

Thine was Piety verily; 

Thine wisdom, the Kine's creator, 
The spirit's wisdom, Ahura; 

since for Her 1 a path Thou hast given; 
By the tiller aided* she goeth, 

or from him who was never tiller. 

the choice 

Of both chose She the tiller, 

the zealous for Her and the thriving, 

A lord most truly holy 

with the wealth of a righteous mind; 

Ne'er, Mazda, shall the nomad 
nor infidel share our lore! 

the beginning 

When first, Lord, Thou-madest 
our homes and our sacred laws, 

With Thy mind our understanding, 
and did'st frame corporeal life, 

When rites Thou did'st fix and doctrines 
Where the pious may gain his faith . . 

the voices 

There high, his faith to utter, 

his voice lifts the truthful or liar, 

Learned, or not instructed, 

with heart and the mind devoted; 

But the faithful steadily questions 
both spirits where they abide 2 . 



1 corresponding with the plural word 'Kine' used for euphony 
here instead of 'Cow'. 

2 see the word for word, etc. 



129 — 



the all-seer 



What questions are asked which are open, 
or what questions are sealed and forbidden 1 7 

Or who for a little sin 

binds on the heaviest penance, 

With brilliant eyes as a guard 

on all with the Truth Thou art gazing* . . . 

the rewards 

This then I ask; 'what judgments 
are passing now, and will pass?; 

What debts are paid in justice 
for the offerings of the holy; 

And what is the wicked's charge: 

And their portion what in the judgment? 

the throne 

This ask I, what his judgment 

who prepares the throne for the faithless, 
For the evil-doer, Mazda, 

Who his bread not else is gaining 
Save as harming the Tiller's flock, 

(his) who does not serve the Lie-druj 2 

God's own 

How thus shall he, I ask Thee, 

who o'er dwelling, district and province, 

Generous and wise, the rule 

in our Law to promote is striving -, 

Shall he become like-Thee; — 
when thus shall he be ? ; — 
through what actions? 

see the word-for-word. 

the Demon inspiring the enemy. 

17 



130 



the rivals 

Which creed as the creator believeth 
the faithful, or is it the foeman? 

Let the enlightened speak to enlightened; 
let the foolish no longer beguile us: 

Be Thou, Ahura, our guide, 
light-giver to Thy servant. 

to arms! 

Not one of you lend a hearing 
to nianthra or creed of that sinner; 

For house village, district, or province 
he gives to destruction, 

Leaves them in ruin and death; - 

then hew ye them all with the halberd! 

the true teacher 

Hear they Him who the Right conceived 
for our folk, the all-knowing Ahura. 

For the creed-speaking saint to speak forth 
with infallible voice is He mighty; - 

With flame of Thy Fire He speaks, 
sent forth as the test to the strivers! 



the betrayer. 

But he who betrays the saint 
for him shall at last be destruction, 

Long life in the darkness his lot, 

foul his food with revilings loathsome; - 

This be your world, ye curst, 

by your deeds your own souls will bring it! 



- 131 - 

the final prize 

But Mazda Ahura will give 

both Health and a Life undying 
With the fulness of His law 

from Himself as the guard of His Kingdom; 
And the Good Mind's power He '11 send 

on His friend in his deeds and spirit. 

conclusion 

Clear are these things to the wise 
as to one with his mind discerning; 

With holy power he serves 

Thy law in his words and actions; 

And he shall be helpful to Thee, 
a being strongest to succour! 



— 132 — 



Y. 3J. Word-for-word, etc. 



1. It is difficult to see how one verbatim rendering could 
differ from another here save as to the choice of synonyms and 
one particle: (see my Latin in the Gathas at p. 52): ' These Your 
religious-statutes [or "therefore' Your religious-statutes'] memoris- 
ing let-us-pronounce words [as yet] unheard, [i. e. not obediently 
heard], (b) to-[or 'by']-these who will-destroy the- settlements of- 
Asha [as the personification of the holy-constitution or law] by-the- 
[false] -religious-statutes * l of-the-harmful-demon of-the-Lie [the in- 
verted Asha] ; (c) but-indeed the-best words to-those who will-be 
heart-given to-Mazda'. 

2. Here we have a most interesting suggestion from my 
revered friend Professor E. v. Roth of Tubingen : instead of render- 
ing a 'if by-these-[statutes] the undoubted verities are seen [to be] 
the better [thing] for the soul' he suggested another reading of the 
text itself: 'if therefore [i. e. 'by these means'] the better way is 
in-observation for-the-soul '. For comparative religion however the 
difference is practically nil ; - to continue ; ( (b) then to-you all 
I-will-come as Ahura Mazda knows His-regulation [His definitive 
and recognised plan of procedure with its instrumentalities] (c) over- 
the-two-parties in-order- that [or 'whereby'] we-may-live in-accor- 
dance-with asha [as the sanctity of the law] '. 

3. Here again the practical differences in opinion are very 
small indeed: 'What satisfaction Thou-shalt-give both by-spirit and 
by-fire and what Thou-may'st-assign by-asha [as the sacred regu- 
lations of the constitution] to-the-two-contending-parties, (b) and 
what religious-statute [is] for-the-enlightened, tell us this for-[our]- 
knowing O-Mazda; (c) with-the-tongue of-Thy mouth, whereby I- 
may-cause all [the right-]living to-choose [aright, i. e. all 'to be- 
lieve', or 'that I may convert all who live (even those who favour the 
opposing party)'], the word rendered 'to-the-two-contending-parties' 
by a brilliant, but now antiquated, suggestion was once rendered 
' by-the-two-kindling-sticks ' but the difference really involves noth- 
ing vital to the general sense of the strophe. The 'kindling sticks' 
were also a necessary part of the fire arrangements ; as we may 

1 Notice the full recognition of a political-religious organisation 
as existing among the adherents of the hostile part}*, a point of great 
critical importance. 



— 133 — 

say in passing, and the 'two contending parties' had jnst been 
mentioned in the last line of the previous strophe. 

4. Here again, save as to one expression, there is scarcely 
a difference in opinion: 'When Asha [as the personified sanctity 
of the law] may-be propitious [some others prefer 'may be strong' (?)] 
and the ahuras of-Mazda, (b) with-the-blessed l Aramaiti [as the 
personified pious-alertness of the obedient mind] I- will desire, [i. e. 
I-will-pray-for] (c) the-powerful sovereign-authority for-me by whose 
strength may-we-slay the Drtij [the harmful Demon of the Lie 
(a chief Goddess of the enemy)]'. 

5. 'This tell me to-discriminate, [i. e. that I may discrimi- 
nate] what through-asha [as the sacred constitution of the religion] 
Ye-gave as the-better [thing] (b) to-know with-a-good mind and to- 
animadvert-upon, [i. e. 'to-ponder' that] of-which ['whose'] [mean- 
ing 'from which' is] my right** [or 'justification'] (c) those things 
what-so ever (-they may-be), [or 'those-two-things- whatsoever'] which 
either may not be, or may-be'. Latin verbatims could only differ 
here in the choice of synonyms, save as to the word rendered 
'right'; I offer the alternative 'of which may prophet [is], i. e. 
to the service of which interest he appertains 7 . There is also a 
difference in opinion as to the extent of the meaning of the last 
line c. Some would confine it to an allusion to futurity, 'what 
shall not be, or what shall be'. ** see Comm. p. 453. 

6. Not a solitary individual word here is obscure, yet the 
terms are scant and leave us in some doubt as to what the exact 
point may be: 'To-him was that indeed the best, who having- 
known, declared to-me truly the-manthra, [i. e. 'the spiritual hymn', 
or 'word of reason'] which is that of-healthful-weal and-deathless- 
(long)-life: (c) to-Mazda is such sovereign-power as grew to-Him 
through-the-good-mind'. I formerly held, and I am still inclined 
to the opinion that 'the best' refers to what was told by Mazda as 
the Manthra; and this is summed-up in the last line which is 
significant enough; 'Mazda's Kingdom grew through the good mind'. 
But the word 'best' being a neuter, may refer to 'the Kingdom': 
'to-him was the-best [sovereign power] . . . to-Mazda was such a 
sovereign-power as grew to-him in-accordance-with-the good-mind'; 



1 Some regard this word as a proper name, but the name would mean 
the 'blessed reward' personified, simply the noun-form of the adjective. 



- 134 — 

that is to say, ' a sovereign power thoroughly embued with', or 
'founded upon' benevolent wisdom of a religious type'. But the 
same practical lessons result from either view. 

7. Here once again there is only a choice between a 
beautiful allusion and one still more beautiful: 'He who first thus 
thought 'let the heavens 1 be-clothed with-stars", (b) He [is] through- 
understanding the-one-ordering the-law whereby he-will-maintain 
the-best mind [in His people] (c) these 1 may'st Thou increase, 
O-Mazda, spirit, who art Ahura, the-same at-every-now'. 

8. There is again little room for serious difference in opinion 
here; certainly little in the choice of a purely verbatim translation: 
'Then I-thought Thee first, O-Mazda to-be-adored for [or <in(?)'] 
the-land 1 with-the-mind, (b) the-father of-the-good mind [in the 
saintly citizen, i. e. 'the father of the good man'], when in-the-eye 
I-seized Thee, (c) the- veritable 2 establisher of-asha ['as the sanc- 
tity of universal law], the lord in-the actions of-life, [or 'of the 
world', (but possibly meaning 'the lord giving the law for guidance 
in the actions of the people' rather than as 'controlling like a 
sovereign disposer, the actions themselves']'. Some hold the word 
which I rendered 'for (or 'in') the land' to mean 'to be': we 
may therefore, to please such an objector simply omit the words 
'for the land'. 'I thought Thee to be? the first object to be adored 
with the mind . . .'. The sentence thus curtailed does not lose very 
much (!). 

As to the word 'establisher' we might say possibly 'creator'; 
the meaning implies 'the author-of-production, or regulation', in 
some form or other. 

9. It is difficult to see how one verbatim of this strophe could 
differ from another, except in the choice of synonyms; yet there 
is considerable difference in the form which we might give to line 



1 the word rendered ' heavens ' here may however not mean 'heavens'; 
in fact that would be its secondary sense, but 'glorious-objects' may be 
meant; possibly the glorious truths, or 'the doctrines' of strophe 1, 
and summed-up in the 'manthra' of verse 6. Then we might also render: 
' Who first conceived these-things, viz. that the glorious-objects, [the 
truths], were clothed in lights, [that is to say, ready to be revealed in 
the stars, or possibly 'in the altar flames'; but whether the sentiment 
is 'the heavens clothed in stars', or 'the glorious truths clothed in the 
lights', this, whichever way it may be decided, does not affect the main 
fact intended to be declared, viz. 'that He is the orclainer of the Law' 
(which regulates every department), etc. 



— 1S5 — 

c, 'though the interior result does not materially vary in the two 
cases: 'Thine was aramaiti, [the alert- and-ready-mind-to-act] ; Thine 
was understanding, the Cow's fashioner [or 'creator'] (b) that of-the- 
spirit, O-Ahura Mazda when for-her [the Cow] Thou-did'st-establish 
a-path'; (so far there is little difference). Line c was rendered by 
Roth 'to leave the husbandman who was verily no husbandman'. 
But I do not find that at all so natural a turn of thought for the 
Gathas: 'the bad saint' (sic) is not the subject in hand at the moment. 
See also the next strophe which speaks of a choice between two 
opponents; so I render line e literally 'from- [or 'by'-]-the-husbandman 
[guided on that path (see line c)] to-go [or 'she-goeth'], or [by- 
him] who was not a-husbandman ' ; [that is to say, 'who was of 
the hostile party opposed to the sacred agricultural State']'. 

Strophe 10 proceeds: 'for then of-these-two she chose-to-her- 
self the-husbandman the-thrifty-cattle-breeder (b) as a-righteous* 
master the-wealth of-the-good mind [in the orthodox citizen, i. e. 
the wealth of the good man', or even better, 'the wealthy one of 
the good mind'], not, O-Mazda [is] the-non-agriculturalist the crafty- 
deceiver, [i. e. the furtive- spoiler] a-sharer of-the-holy-lore, [that is 
to say, 'he shall not be a sharer in the privileges which appertain 
to the holy-religious system with its promises of rewards here and 
hereafter'. While the terms seem perfectly clear to an unprejudiced 
investigator, differences in opinion have arisen concerning the word 
rendered 'she'; some regard it as equalling 'these-two'. But 'of 
these two' is expressed in the immediately following word. The 
spirit of exhaustive criticism should be prepared to recognise at 
once differing applications of the same forms of words. In the 
Gathas we should never advance beyond our cradle if we allowed 
ourselves to be stopped by a form which looks difficult because it 
is used elsewhere in a certain sense. It is the chief part of our 
business to discover such forms, and to assign to them their proper 
functions in different occurrences, or at least to recognise them as 
corruptions to be 'restored' by ourselves to more regular phases. 
Then some writers cannot believe that a ' holy lord ' could refer to 
a 'sainted chieftain' because the same words occur elsewhere in 
reference to Ahura. But it is a striking circumstance in the 
Gathas that Ave possess this word 'ahura 1 as meaning a 'human 
lord' more than once, and that in a piece where 'Ahura Mazda' 
occurs frequently. There seems to have been a touch of pantheism 



— 136 — 

rumiing throughout this theology. The saint Zarathushtra at least 
is so near God that at a later stage he is quite a demi-god; but 
this present work is not a book for close technical arguments; see 
my Gathas at page 66 and 458 %., also my Dictionary at the 
words, (for it may be issued when this is read). Some writers 
purposely straining after effect, object to the extremely well-called- 
for rendering 'deceitful-despoiler', rendering, after the one great 
teacher, Koth ' though he may strive for it, he will not get a good 
report'. I would only say that I regard these renderings as being 
especially clumsy and forced. Yet even they do not divert the 
trend of the sense; if the words do not mean 'gain a good report' 
yet that idea is elsewhere expressed; and if Ahura 'chooses the' 
Avay for the Cow' as well as 'establishes it' why then He takes 
all the more interest in her case; but a very valuable chain of 
thoughts is lost by such a rendering. 

11. The radical meanings here are as usual all perfectly clear, 
though we may, also as usual, considerably change the colouring 
of our free rendering: 'When for-us, O-Mazda, Thou-did'st first 
make our settlements and laws, (b) and witk-Thy mind our under- 
standings, [(possibly referring to the mental training of the faithful)] 
when Thou-did'st-establish our bodily-vigour (c) and did'st-arrange 
both actions, [i. e. courses of moral and perhaps also (though only 
in an inferior sense) of ceremonial deeds] and doctrines where-the- 
one-who-exercises-his-choice may-gain [his] religious-convictions . . .' 

Some others take a more ideal and therefore a more 
hazardous and presumptive view (so to say): 'Since Thou-hast- 
formed our beings [quite a strained sense, for the word unquestion- 
ably means 'settlements', though its root-idea is that of life'], and 
consciences, [a common word for the 'accepted religion' though its 
original sense of 'conscience' often reverts] and our intelligence \ 
Here is a whole string of abstracts, quite in the spirit of a beginner, 
whereas it is a canon of criticism to read an ancient document as 
much in the realistic sense as may be possible. But it is my 
specific duty at the present time to state that the verbatim and 
radical renderings would be the same whichever one of the above 
views we might accept ; this is one of the ever-recurring chief facts. 

12. The sole difference in opinions as to the root-meanings 
here present occurs as to the last word. Some read: 'Aramaiti 
unceasingly questions with [Thy] spirit wherever faults may be . . .'; 



— 137 — 

I need hardly say that I greatly respect this opinion of Roth's: 
but see my Gathas at the place in texts and commentary for a 
refutation. I particularly object to 'questions with [Thy (V)] spirit'. 
'Piety thoroughly questions the-two spirits where they-abide, has 
decidedly more point to it, beside being corroborated by another 
passage in which the crucial word which I render ' at-home ' occurs 
My English verbatim would be: '. . . there the falsifying infidel lifts 
his voice or the truth- speaking, [i. e. 'the orthodox saint'], the- 
knowing, [i. e. 'the enlightened] or the not-knowing with-his-heart 
and-kis-mind, [his will and his intellect] (c) according-to- [regular] - 
continuity, i. e. ['steadily, or ' searchingly '] the-one-endowed-with- 
the-alert-and-ready-mind, i. e. Aramaiti 1 questions the-two-spirits 
where [they-are] in-abode, [i. e. 'each in its proper sphere of 
knowledge or of-influence ', or, possibly 'where', i. e. 'when' the 
one of alert attention is in his full sphere of influence (or again 
the idea might be 'where he is propitious')]'. J is A. mas c. here? 

13. A literal rendering here can (again) only vary in the 
use of synonyms: 'What manifest, or 'open' qnestions are-asked 
(or possibly 'one-asks')], or what questions, O-Mazda, [are] secret, 
(b) or who for-a-little offence binds-on the-greatest penance; (c) 
these all in-Thy glittering eye Thou-art-looking upon with-asha, 
[i. e. 'in accordance with the exactness of a holy scrutiny', (i. e. 
'Thou can'st discern the most hidden mystery as one who is most 
searching in his inquisition', or 'Thou dost detect the one asking 
the hidden, or ' forbidden (?) questions')]. For other casts, see 
my Gathas; according to one: 'What open faults, or secret ones, 
she inquires into' is the meaning of line a; but the word 'faults' 
does not occur there; — the subject in hand is rather doctrine 
than morals. The doctrines were clearly manifest, or profoundly 
mysterious; see Y. 29, 3, 4. etc. This idea is one of the most 
obvious in all practical theology, and then there was the question 
of penance, which some were inclined to make excessive: I have 
however lately conceived the idea that 'who binds on the heaviest 
penance' may be applied to Ahura, to express the severity of His 
scrutiny and that the hidden doctrine was only in a secondary 
sense ; if at all, ' forbidden ' that the whole strophe merely refers 
to Ahura's omniscient penetration into (first) mysteries of doctrine 
and then into moral delinquencies with no immediate reference to 
men at all. The verse may merely be intended to give a reason 

18 



— 138 — 

why the alert-minded saint should question Ahura. Here we have 
a fair specimen, of a Grathic difficulty; does line /; refer to God 
or to man? Yet the grand idea of line c is totally undisturbed 
following, as it does, immediately upon a great difficulty; and to 
point out just such facts is one immediate object of this book. 

14. ' [Therefore and because Ahura gazes with glittering eye 
upon all, the composer asks in words of themselves once more ab- 
solutely without difficulty]: ' These [questions (see 13a)] I will ask 
Thee 'what [things] are', [i. e. 'what things are happening'], and 
what [things] will-happen; what prayers-expressing-claims-as-if-for- 
debt are-given, [i. e. acceded-to] of- the- offerings, ['with reference 
to the offerings'] from-the-holy-saint, [i. e. what debts will be paid 
him']', and-what-[are-the-prayers-confessing-debt]-for-the-evil-[infidel], 
and how these shall-be; what [is] in-the-consummation. ' 1 

15. Here both the letter and the spirit are clear to all: 'I 
ask such-a-thing : 'what damnation shall-be-for-him who prepares 
the-throne [or 'sovereignty] for-the-evil-infidel, (b)for-the-doer-of-evil- 
deeds, [and (possibly) also 'of-evil-rites'], O-Ahura, who does-not- 
obtain his life, [i. e. his livelihood] (c) without harm of-the-flock of- 
the pastoral-husbandman and-of-the-man-not-devoted-to-the-harmful- 
demon-of-the-Lie, [i. e. 'who does not utter the creed of the lie- 
demon who animates our marauding foes']'. 

16. Every word here is again clear as to both root and form: 
(a, b) 'I- will-ask Thee such [a thing as this]: how he who doing- 
aright was-striving to-further the sovereign-power of-[i. e. 'over']- 
the-dwelling-house, of-[i e. 'over']-the-district, or of-[i. e. 'over']- 
the province by-asha [i. e. 'under the influence of holy laws so 
conducive to progress'] (c) how and when he-may-be [as] having-Thee, 
[i. e. as 'like-Thee, worthy-of-Thee, or as Thy servant'], and-what- 
deeds-doing, [he may become thus worthy-of, or ' like '-Thee '] \ 

17. Here, as so very often, every syllable is clear as to 
its original meaning, the sole differences concerning a subordinate 
point: 'Which- thing- of- the two [as] the-greater [thing] does the 
faithful- saint, or the evil-infidel believe ; (b) let the-enlightened speak 
to-the-enlightened ; let not the-unenlightened continuing-on-deceive ; 
(c) be-Thou to-us, O-Mazda Ahura [as] the-enlightener of-the-good 

1 some see here; . . . 'claims upon the righteous and upon the 
wicked, and how these will stand when the claims are balanced'. 



— 139 — 

mind, [i. e. 'of the good-rninded-man ? , (or 'tell us, O-Mazda, as 
the enlightener of the good-niinded-one) '] \ 

18. I know of no differences here: 'Let not any one then 
listen-to, [i.e. 'let-him not give-ear to 'J-the-manthra l [the profane- 
metrical (?)-composition] of-the-evil-infidel, (b) for house, village, 
district, or province he-will-place (c) in-misery and in-death ; so 
hew-ye them with-the-battle-axe '. 

19. Differences occur as to the radical meanings only on 
one word which is in a qualifying, but not vitally important, posi- 
tion: ' let-him-listen to-him [lit. 'let him give-ear to him] who 
thought [-out] the-law for-the-people, [or * for the lives bodily (?) 
and spiritual (?) ; ] the-enlightened' O-Ahura, (c) for-the-truth- speaker, 
[i, e, for-the-adherent-to-the-holy-statutes], having-power of-, [i. e, 
'over'J-words, [i. e. knowing the statutes thoroughly and by heart], 
free-of-tongue, [having them at his tongue's end], in-accordance- 
with-Thy red fire, [I. e. in its holy presence as an omen] sent- 
apart in-the-good [in the interest] of-the-two-contending-sides, [the 
enlightened and unenlightened '] ; see above and throughout from 
strophes 2 or 3'. Others apply the word 'truth-telling' in a differ- 
ent manner. I would emend their view thus: 'listen to-the-teller-of- 
the truth' [the orthodox exponent of our creed], who thought-out 
the law, etc. ..'.'; but they render, ' listen-to-his assurance, he 
knowing it through- (?)-Ahura [the name of the Supreme Being would 
not so naturally stand in the instrumental), mighty-of words [He 
rules his tongue] (c) in view of thy bright fire produced from the 
two good rubbing sticks'. 

20. Here we have a typical case to illustrate what I am 
chiefly endeavouring to impress upon non-specialists in the present 
volume. We have a most vivid and graphic strophe, but so in- 
verted and enfeebled by some writers that its points as a state- 
ment is greatly impaired, if their views are correct (founded how- 
ever as they admit upon imperfect studies). Yet do what one 
will to obscure the passage only one word is really in doubt; I 
render verbatim: 'Who may render the saint deceived [or 'deliver 
him to -the- deceiving- one '] to-him [shall be] later destruction (b) 
long life of-darkness, evil-food, lowness of-speech ; (c) this your 



1 Notice once more the clear recognition of a recognised religious 
system as established among the hostile party. 



— 140 — 

life O-ye-evil-infidels with-[your]-own deeds J [your] religion [or 
'religious nature will-bring-on']'. 

Another view was: 'He who makes a-righteous-man suffer 
the extreme ruin, long-enduring darkness, evil-food, his-own soul 
will [as a punishment for this treatment of the righteous] lead him 
through-his deeds to-the-place of-the-wicked' ('?). But the 'long 
life in darkness', 'vile food' and 'low speech' were distinct features 
of Hell even referred to in the Gathas (see the souls meeting the 
tyrants with evil food in Y. 49, 11). These items of misery could 
not well be included among inflictions even unjustly visited upon the 
saint; see the graphic Yasht 22 as reproduced in Parsi literatures 
with its allusions to the reviling speech' as well as 'poisoned food' 
with which the tormenting souls meet the condemned spirit. 

Another rendering I would term one of the feeblest ever sug- 
gested by a pair of able men working together: 'he who comes- 
over (here choosing a different text from that which gives us 'who 
renders'; see above) to-the-righteous for-him hereafter will-be spared 
the-long duration of-misery and darkness, the evil food, etc. . .'. 
It is, or should be a canon of criticism that in the midst of fervent 
diction detailed horrors should not be put in the negative: — it 
seems to me to be excessively out of form to say that the 'righte- 
ous shall be spared something' with a long list of the horrors 
escaped; these details are needed in the positive form; to maintain 
the aesthetic effect of the execration. In a moment of passion the 
composer would have depicted the heavenly satisfactions gained by 
the penitent, not cataloguing negatively the items of infernal suffer- 
ings escaped. Yet let it be noted that this latter opinion which I 
reject leaves the terms in their natural sense as describing the 
features of future retribution, while the exceedingly important last 
line is not interfered with by any one of the differing renderings. 
21. The differences in opinion here, (which are some of 
them mere mechanical efforts to say something new) do not affect 
the general sense: and the words (save one) are hardly disputed 
as to their radical force: 'Mazda Ahura will-give healthful-weal 
and-deathlessness (b) with-the-fulness of-asha [as the beneficent 
influe nceof the religious constitution] He a-sheltering-protector from- 
His-own sovereign-power, [He will give] the sustaining-power of-IIis 
good mind, [i. e. of His beneficent wisdom to-him] who is to-Him 
in-spirit and in-action a-true-friend'. 



— 141 — 

See my Gathas for alternative translations: <M. A. will-afford 
the protecting-rule \ . . instead of 'he will-give as a protecting- 
ruler' . . . and l witli-the-plenitude of-liealtlifnl-weal and of-death- 
lessness' . . . etc. It will be seen that the effect is identical which- 
ever particular rendering we choose. 

22. Here we have no particular differences that I am aware 
of in modern translations, certainly none with reference to the 
radical meanings present: 'Clear are these [-things] to-the-one-who- 
disposes-aright as to-the-one-knowing with-mind; (b) with-the-good 
sovereign-power he-follows asha [as the sanctity of the law] by- 
word and by-deed: (c) he-shall-be to-Thee, O-Mazda Ahura a-most- 
promotive stand-by, [i. e. a-most-efficient devotee] 7 . 



YASNA XXXII. 



The struggle and its reverses. 

The composer seems to see the Daeva-party arrayed against 
him, and as if engaged in hostile devotions. But the friendship 
of Ahura is before his mind; and he prays that he and his col- 
leagues may become, or continue, His apostles, notwithstanding the 
temporal sorrows which, according to Y. XLIII, 11. he clearly anti- 
cipated as the portion of those who would propagate the holy Faith. 

2. Mazda answers him, accepting the devotion which he 
expresses. 

3. The composer turns with vehemence toward the daeva- 
worshippers poetically conceived to be present, and he anathematises 
them as the very seed of Satan. 

4. They have perverted the people's minds. 

5. And destroyed the hopes of mankind for a happy life 
prolonged on earth and preserved beyond it. 

6. 7. He contemplates with religious irony the infatuated 
security of the wretched delinquents whose errors he is apostro- 
phising; 'not a man of them knows The destruction which awaits him'. 

To point his anger he names the apostate Yima whom he 
supposes to have sinned in first introducing the consumption of the 
flesh of cattle. He here affords an allusion to an ancient myth; 
but let it be well remarked that he by no means deals in the 
production of mythology as one of its creators. (Indeed one of 
those startling possibilities with which we must become familiar, 
as we examine more closely our interesting subject, may be before 
us here. Is it conceivably possible that we have an allusion to 
a contemporaneous person, and at the same time the original Yima! 
The words may mean 'a certain Yima'. It seems at first glance 
(and indeed at the second) incredibly impossible ; but if it were 
possible! — what a document we should have before us! Yama 
(so) was one of the earliest heroes of Indian mythology). 



— 143 — 

9. The composer acknowledges that the leader of his oppo- 
nents has to a certain degree defeated his teachings, And he cries 
to Ahura and Asha with deeply felt emotion. 

10 The infidels blaspheme the most sacred objects of nature. 

11. Inheritances are confiscated by the despotic invaders. 
12. He announces the judgment of God upon it all, etc. In 
several instances, centring perhaps in the actuil anticipation of a 
battle (see Y. 44, 15, 16 ), we see traces of the closeness of the 
struggle. The two hosts seem to be closing in regular lines for 
the holy vows themselves; and here we read of 'jealous desire' or 
'hearty lamentings', or 'curses'. One might suppose that the Dae va- 
party were very near to the Zarathushtrian in many of their religious 
peculiarities, but that they could not accede to the 'dualism' as 
Zarathushtra put it. After the manner of pagans, so to speak, they 
implicated God in their sins (compare the drunken Indra and the 
wife-beatiug Jove). The composer deplores the stratagems of the 
Kavis, 14,15 but supports himself with The hope of ultimate success, 
anticipating the hour when he shall be borne by the eternal two, 
Weal and Deathless-long-life, to the abode of the Good Mind; 16 
and so he confides all to Ahura, who will support His servants in 
bringing the wicked to vengeance as he will bring the saints to 
glory. 



YASNA XXXII. 
The true aposileship as against the false 

Thus his Lord kinsman prayed, 
his retainers and loyal peersman, 

And demon-servers; but mine 

is in mind the true friend of Ahura ; 

Messengers Thine may we be 

may'st Thou hold afar off Thy blasphemers ; 

accepted 

Then answered them Ahura 

by means of His good spirit ruling, 

As from His Kingdom supreme 

with His Truth most brilliant and friendly: 

"Bounteous and good is your Zeal; 

we have chosen Her; may She be ours"! 

opposers an evil seed 

But your kindred, all ye daevas 1 
are a seed from the mind polluted; 

Who praise unto you most offers 

is of the Druj and the arrogant will; 

Advanced your stratagems are, 
ye famed in the sevenfold earth! 

the fall they bring 

For ye have devised that men 

who bring worst deeds to perfection 

Speak loved of the demon-gods, 

cast out by the good mind and spirit; 

And they fall from the thought of the Lord 
from righteousness utterly perish! 

daeva- worshippers. 



— 145 — 



their deadly aims 



Man therefore will ye beguile 
of weal and of life undying, 

Since you with his evil mind 

the foul spirit rules as his demons, 

By speech unto deeds thus false, 
as his ruler rallies the faithless* 1 . 



contrasts 

Much to do harm hath he striven 
with his famed helps, if it be so; 

But essential truths hast Thou held 

in Thy memory, Lord, through Vohuman; 

These in Thy Kingdom I place; 

in the Law Thy truths I establish ! 

blindness. 

Of these wretches none may declare 
how great are their marshalled forces. 

And what as victorious they laud, 
thus famed by their glittering iron; 

But their utter ruin, Lord, 

most clearly Thou seest, Mazda! 

reminiscence and reproduction 

Among wretched sinners like these 
one Yima was famed Vivanghusha; 

The same our men to seduce 

flesh of Kine in its pieces was eating; 

From such and like guilt may I stand 
in Thy searching view, - apart! 

** or 'as he dooms the accurst to destruction' (a fuller idea). 

19 



— 146 — 

confiscations and robberies 

The herald of creeds that are false 

he mars our life's aim by his teaching; 

Seizing away my wealth; 

the blest and just wealth of the faithful; 

With voice of my spirit I cry 
to Asha and You to deliver! 



blasphemies and devastation 

Aye ; he would destroy my Word, 

who for sight as the worst announces 

The Kine for the eyes and the Sun, 
and the gifts of the wicked offers, 

Who makes our meadows a waste, 
and hurls his mace at believers! 



plunderers 

Yes, such would destroy my life 

who consult with the great of the wicked: 

From lord and from lady they seize 
their wealth and inherited treasure, 

Harming Thy saints in their walk, 
retarding them from Thy Good Mind. 



the foe before Asha 

By which word they keep back mankind 

apart from the holiest action : 
Evil! said God unto these; 

who would slay Thy folk's life with its blessings, 
Choosing Grehma over Thy Law, 

and the Karpans and reign of Druj-servers. 



— 147 — 

the furious chief 

Which powers on his side the Grehma 

in abode of the Worst Mind 1 was seeking, 

The peoples' destroyers, they both: 

Yes, that Grehma with passion 2 bewails; 

Thy prophets calling would curse * 2 , 

for it holds him from sight of the holy! 

vengeance 

Be his Grehma in chains ! 

may our plans cast down the Kavis! 
Mighty pair in deceit, 

since they come as an aid to the faithless, 
When the Kine for slaughter was set 

and the Kindler of death-slaying 3 aid. 

after an interval, hopes 

Thus hence and with force have I driven 
the Karpans and Kavis' disciples; — 

And this beiDg past ** ; those lords 

whom they rob of their sovereign power, 

Let these by the two be borne-on 

to the home of Thy Good Mind 4 the blessed! 

the Sovereign 

All this is from that Best One 

who speaks from wide light 5 of the altar 5 , 

A Sovereign, Mazda, the Lord, 

O'er what is my grief and my doubting, 

When now for the harm of the evil 

darts cast from the tongue I am hurling! 

1 at the court of treason. 

2 or 'that G-rehma bewails with desire, Thy prophets calling he 
seeks, but . . .'. 

3 the word so translated may mean 'far-lighting*' here but an 
exactly similar form, differing, if at all only in accent, means elsewhere 
' death-afar ', i. e. 'holding death afar'. ** cp. Y. 30, 11. 

4 perhaps 'to the home of the good man'. 

5 see the word-for-word. 

o@o 



148 



Y. 32. Word-for-word, etc. 

1. A veiy different cast from mine of this first strophe is 
circulated among zendists having for its author the late eminent 
Professor R. v. Roth: 'The Daevas, as daeva- worshippers, were 
supposed to be addressed in the vocative: "His kinsman, his vere- 
zena and his airyaman desire to know the friendship of Ahura 
Mazda ... ., Ye Daevas!". 

But strange to say, even such a difference as this would not 
affect the external and literal forms which are quite simple save 
one; and as regards that one the differences in opinion do not 
seriously affect the cast of meaning given to the passage. A ver- 
batim would be: 'his Kinsman-lord will-pray [or 'has prayed'], 
his working-stall-class and his befriended-peer; (b) his [are] the- 
daevas, [the demon gods of our foes; but] in-my consideration [is] 
the-favoured-friend of- Ahura Mazda: (c) Thy messengers may-we- 
be: may'st-Thou-hold [or 'restrain'] those who treat You with- 
hostile-malice'. Whether a hostile or luke-warm 'kinsman-lord', 
'peasantry' and 'peer' are ever really mentioned or not, it is to 
the last degree probable that these three degrees in the social 
status existed among the hostile party; and they must therefore 
have been often borne in mind: yet in view of the differences in 
opinion between other pupils of Roth and me it would not be 
well to base any close and pointed doctrine on these two lines a 
and h\ but notice the striking c. 

2. 'To-these Ahura Mazda ruling 1 with-good mind (b) in-accor- 
dance-with-[His]-sovereign-power answered with-asha [as the fidelity 
of His ever truthful word, perhaps also as personified 'with Asha 
His] brilliant [or 'beneficent'] good-companion': ' We-have-chosen 
your Sr(a)maiti: [i. e. your alert and ready mind, obedience, or 
your representative chief filled with the devoted alertness of the 
mind']; 'she (meaning 'he*') shall-be Ours'. 

3. 'Thus you, 0-[ye]-Daevas, [servants of the demon-gods 
of our foes] are all a-seed from-the-Evil Mind, (b) and- who sacri- 
fices to-you much*, [or 'and what man sacrifices to you'] [is a seed] 



1 some (following Roth) would say 'inclining toward' rather than 
'ruling'. 



— 149 — 

of the-Druj(k) [the harmful lie-demon of our foes, the-inverted 
Asha], and [of the demon] of- arrogant-perversity, [so in antithesis to 
the alert-devotion of strophe 2] ; (c) in advance [are] your deceits- 
and-stratagems by- which ye-have-been-heard-of in-the-seventh [quar- 
ter-]of-the-earth, [i. e. in this 'seventh' in which men dwell]'. 

4 'Wherefore ye-have-prepared [those-things] which men giving- 
forth the-worst [results] (b) speak loved of-the Daevas [the Demon- 
gods of our foes)] excluded- and-rejected of-the-good mind, [i. e. 
of the good mind in the saintly community], (c) perishing from-the- 
understanding of-Ahura and from-Asha [as representing the orthodox 
people of the land] '. The differences in opinion have but little 
bearing upon the practical result. 

5. ' Therefore ye- will- defraud mankind of-prosperous-life and 
of-deathlessness, (b) since [he-with] the-evil mind 1 [regulates] you 
who [are] the-Daeva-demon's- [worshippers] (c) with-evil word [unto] 
action by- which [this] ruler will-regulate, [or 'has regulated'] the 
evil-infidel, [or 'by- which, i. e. by which word the evil spirit, or 
'fury'* 1 ) assigns the evil-infidel to destruction']'. * x ved. manyii- 

6. '[Being] a-person-of-many-injurious-assaults, [i. e. 'being 
very dangerously destructive '] he-has-attained-his-aim by-which- 
means he-is-announced, [i. e. he-has-become-notorious] : and if by- 
these [things], so, (b) O-Ahura [as] bolding-really-true-[statements]- 
in-[Thy]- memory Thou-hast-known [them] through- [Thy]-good mind; 
(c) [Therefore] I-will-establish these-doctrines [which Thou-dost- 
know to-be-true] in-[Thy]-Kingdom, O-Mazda, and in-asha [as the 
legal constitution of the State]'. The differences in opinion here 
do not practically affect the result. 

7. 'Of-these-injurious [persons] [he is] nothing aware that 
[his] collected-resources [in men and material are] to-be-smitten* (so 
with one text) (b) which-[resources] he-announces [as] victorious, 
by-which he-was-heard-of, [i. e. famed] tkrough-[his]-glittering- 
bronze [weapon] : (c) [ofj the-destruction of-which [assembled-forces] 
Thou, O-Ahura Mazda art most-cognisant'. [Or alternatively: 'he 
is nothing able to-declare ** (so with another text) what are his 
assembled-forces . . .' which are-announced [as] victorious' . . . 
Others, following Roth's teachings, reproduced: 'not even a-know- 
ing-one [an- experienced-person is] able to say (b) how-many living he- 
cuts (so (?)) with-his- glittering steel, of whose fury (?) Thou art 

1 insert here 'the evil spirit' omitted in recopying. 



— 150 — 

most cognisant]'. The practical result remains somewhat, but not 
radically affected by these differences in opinion. 

8. 'Of-[i. e. among-]-these injurious-persons a-certain-Yima 
was-said [to be] Vivanghusha, i. e. a son of Vivanghvafit] (b) who 
desiring- to-please our men was eating the-pieces of-the-cow: [parts 
of her flesh, (which was forbidden to be eaten among many)] ; 
(c) of-these-[i. e. froni-among-these]-whosoever-they-may-be I-am 
[severed] even in-Thy-discriminating-and-separating-judgment, [that 
is to say, 'Thou-dost-distinguish between me and them']'. The 
literal terms and sense are here quite clear. [It is however im- 
possible to pass this strophe without pausing to consider the plain 
but astonishing .fact that Yima Vivanghusha is alluded to as if he 
were one of the figures in this vivid historical connection. The 
person is cited as if he were one of the opposing party so poin- 
tedly referred-to and with so much feeling. What will able non- 
specialists say of it, when I point out that Yima Vivanghusha was 
one of the oldest names in Aryan mythology, the Yama* 1 of the 
Veda. Of course I have hitherto regarded it as a mere allusion 
to a previous antiquity, but see the language: 'a certain YimaV.', 
or ' even YimaV.'; 'the same our men to content' . . . and he-was, 
'of or 'among', these 'wretches' concerning whom such passionate 
expressions are used: while the whole scene glows with life. Is it 
merely an allusion to a still more remote antiquity? I think that 
our opinion hitherto to this latter effect has been largely influenced 
by presuppositions, and if the language should really describe what 
was contemporaneous with the person who composed it, then our 
document is simply priceless; and the G&thas are placed at an 
antiquity beyond our utmost conceptions hitherto. When we also 
remember that in this Gathic struggle we have actually the only 
trace in all history of those mortal estrangements which must have 
taken place as the two branches of the Aryan race broke apart, 
we cannot resist the conviction that we are bound in fidelity to 
science to consider these two circumstances in their natural bearing, 
one upon the other. * 1 son of Vivas vant. 

Was this gathic quarrel not merely one of the conflicts be- 
tween Iranian Aryans, and the future Indian Aryans?, or was it 
one of the very earliest of their hostile encounters?: And if one 
of the earliest, how remotely ancient must have been the estrange- 
ment of which it was the expression ? Could the encounters 



— 151 — 

here alluded to have been so very long after the first estrangements 
consequent upon separation?; — and if not so long after them what 
have we to say about this allusion to a remotely ancient name as 
that of a person 'who was of the number of the wretches 5 that 
stirred the early composer's patriotic passions. At all events we 
have with certainty a conflict between Iranians and tribes who held 
fervently to the deva-religion of the Rig Veda. (Notice how the 
scene contradicts the silly hypothesis of a late date). 

9. '[As] a-pro claim er- of- evil [proclaiming] doctrines he will- 
destroy the-understanding, [or ' plans 5 ], of-life [or 'of the people'] 
with- [his] -exhortations (b) taking-away my wealth, the-blest real 
[possibly 'the~ eternal?'] wealth of-the-good mind, [i. e. 'of the good- 
minded man 'J. (c) With-the-hymn of-my spirit, O-Mazda, I-cry- 
complaining to-You and-to-Asha, [as to the guardian of right] '. 

10. (a, b) 'He will-destroy my doctrines who has-declared 
[that] the-Cow and the-sun [are] the-worst [thing] to-see with-the- 
two-eyes; and who offers the-offerings of-the~ wicked-infidel, (c) and 
who makes [our] meadows waterless, [i.e. 'who destroys (or 'neg- 
lects') the irrigation'] and who discharges; [i.e. 'lets-fly' his] club 
at-the-saint '. 

11. Here there would be more difference^ in opinion [as to 
details, but the life of the lines is by no means affected: 'These- 
even would-destroy my life who have-consulted with-the-great-[ones] 
of-the-infidel-sinner. (b) He [the infidel sinner] takes-away the-pos- 
session of- the-inherited- [wealth] of-the-master and of-the-mistress ; 
(c) who' would-retard-by-inflicting-wounds the-saintly [citizens keep- 
ing them back], O-Mazda, from-the-best thought [the vestibule of 
Heaven] 5 . See G&thas Comm. pp. 480, 481. 

12. Notwithstanding quasi technical differences in opinion 
as to the precise definitive force of two expressions, the main sense 
is again unmistakeable here: 'By which word they cause-men- to- 
fall (?), [or 'by wounding cripple them '] from-the-best action (b) ; 
to-these Mazda said: 'evil [are ye] 5 , who would-slay the-Cow 5 s life 
[meaning 'the supreme cattle interest 5 ] with*-a-friendly-word, (c) by- 
whom the-Grehma and the Karpan were-chosen above-Asha, and the 
government of-those-who-wish-for the-Druj(k) [the harmful-Demon of 
the Lie, inspiring genius of our foes] 5 . * 'having a friendly word'(?). 

13. 'Which-two [the-Druj(k) and the Karpan] the-Grehma 
with- [his] authority, [or ' which-two Kingdoms (but 'Kingdoms 5 could 



— 152 — 

hardly be used in an evil sense)] was-observantly-desiring in-the- 
abode of-the-worst Mind, [i. e. in the cities (or 'at the Court') of 
the evil-minded enemy'], (b) the-slayers of-this people, [or 'of-this 
world', or 'life'], and which-two [or better 'and who'] were-com- 
plaining in-desire, [meaning either 'enviously desiring' or 'heartily 
lamenting', or 'cursing' (so Roth), (c) the-embassy-commission of- 
Thy prophet, [i. e. 'accorded-to-Thy prophet'] who will-hold them 
from-the- sight of-Asha, [as the representative of all the sacred in- 
fluences incorporated in the political-religious organisation]'. 

14. Here we have some severe Gothic difficulties, but the 
force of the lines is again too great to be trammelled by them; we 
might even leave the doubtful words altogether unrendered, as all 
agree upon the general cast. ' [Be] his Grehma in*-chains* [or ' be 
he in-terror'; (so I conjecture with a different text however N. B.)] ; 
may [our] plans depose even-the-Kavis, (b) powerful-ones even 
these-two [the G. and the K.'s] extreme*-in*-strategems %1 [very- 
deceitful] since they- will-come, [or 'did come', 'were coming'] [as] 
an-aid to-the-evil-infidel, (c) and when the-Cow was-declared [to 
be] for-conquering, [i. e. 'to be conquered', or 'slain', and he] 
who will-kindle, [our] death-removing 2 aid'. (Or the word ren- 
dered 'death-removing' may here exceptionally** mean 'our far- 
lighting' aid: i. e. 'the flames of the altar fire'). 

15. The general sense here, as so often, cannot be mistaken, 
the particular forms being also very clear; yet differing casts may 
be given to the free renderings : ' With-those [instrumentalities] will- 
I-[or 'do-I']-expel what-two [are] the-Karpite, [the 'following and 
influences of the party known as the 'Karpans'] and-the-Kavite 
[(so), meaning 'the party attached to the Kavis'], (b, c) upon, [i. e. 
after 3 ] these [events] let those whom they-render not- [more] -ruling- 
at-will over-the-people, [or 'over life' (possibly meaning 'not having 
the power of life and death' (V))], let-these be-borne by-the-two [Haur- 
vatat, i. e. 'healthful weal', and AmeretatSt, i. e. 'deathless long- 
life 2 ] to-the-abode of-the-good mind [meaning either 'to 'Heaven' 
or 'to the scene of beatified life among men']'. 

16. Here we have one of the most uncertain strophes in the 



1 the word which I render 'very-deceitful' is given by other 
hearers of Roth as meaning 'from of old' (so I believe Haug(?) first 
printed). 

2 so, I conjecture from other passages. 3 or 'in consequence of. 



— 153 — 

G&thas for close exegesis, a very battle-corner for experts; yet, 
leaving the disputed words entirely out and on one side, we can 
still recover a keen idea: 'All this is from that Best one who is 
teaching in-the-wide*-light* of-the-altar-flame*, (b) ruling, O-Mazda 
Ahura, over- what [is] my calamity* [or my] doubt*, [or 'over my 
terror (some vital interest is involved; perhaps 'over my cer- 
tainty (?) and uncertainty (?)) ; (c) when for-vengeful-harm of- the 
wicked-infidel I am-casting-forth from-my-mouth [missiles, i.e. 'ana- 
themas '] \ 

1 perhaps 'wide-light' is to be taken figuratively as 'in the wide 
understanding of the pious'. 



^» 



20 



YASNA XXXIII. 

Prayers, hopes and self consecration. 

Brighter times seem to have arrived. The vengeance so con- 
fidently promised at the close of Y. XXXII is described as near 
at hand. In fact the first three verses seem to belong as much to 
XXXII as to the present chapter. They remind us of the choruses 
of attending saints or Immortals in Y. XXIX, perfectly germane 
to the connection, but referring in the third person to a speaker 
who closes the last chapter with a first, and who begins again with 
a first in nesse 4. The propriety of a division into chapters here 
rests upon the fact that the thought comes to a climax at 
Y. XXXII, 16, beginning afresh at XXXIII, 4. Whether Zara- 
thushtra, or the chief composer, whatever his name may have been, 
composed these three verses relating as they do to himself, and 
put them into the mouth of another, is difficult to determine. I 
doubt very greatly whether the expressions 'I approach', 'I offer' 
etc., or the words 'he will act', 'let him be in Asha's pastures' 
are at all meant to express more than some modern hymns which 
use 'I' and 'he'. Both are in constant employment in anthology 
with no actual change in the person indicated, 'I' and 'Thy servant' 
are merely verbal variations. Here however the change is some- 
what marked by the allusion to the chastisement of the wicked just 
previously named. It is to be noticed that the strictest canon with 
the original, as indeed with the later Zoroastrians of the Avesta 
was the 'primeval law'. Unquestionably the precepts understood 
as following from the dualistic principle were intended; that is to 
say, no trifling with any form of evil, least of all with a foreign 
creed, was to be tolerated. Ahura had no share in any thing that 
was in any of its relations corrupt; the Katu mentioned is said to 
be as sternly severe upon the evil as he is beneficent to the good. 
2. The fierce hostilities hitherto pursued are more than justified. 



— 155 — 

3 and accordingly the reciter is made to pray for one spiritually 
enlightened: 'let such an one be supported in his holy toil; let 
him till and tend ; in the sacred pastures of our valley s ; but not 
there alone, in the spiritual pastures of the Divine Benevolence 
(where the emblematical Kine are grazing). 4. Taking up the 
peculiar 'I who 7 of Y. XXVIII, the composer returns to the first 
person continuing in that form throughout. As it is highly pro- 
bable that the person who says 'I who' is the same who uses that 
curious expression in Y. XXVIII, and if we may take verse 14 
as fair evidence that Zarathushtra is the speaker here, we acquire 
some additional grounds for believing that the person who wrote 
(if we can apply such an expression to any composer of that early 
day) the words 'to Visht&spa and to me', 'to Frashaoshtra and to 
me', 'to Zarathushtra and to me' was universally recognised to be 
none other than Zarathushtra himself, composing a piece or pieces 
intended to be recited by another. 4. As if in response to the 
words in verse 3 he begins a prayer which is only completed by 
its izyd in verse 6 and which gathers intensity by each preceding 
turn of words. True to a practical dualism he first abjures the 
leading sins, and prays not for a 'hundred autumns' of booty and 
of brutal glory, but for a long life in the Kingdom which was to 
be established in the spirit of the Divine Benevolence and for paths 
not only fitted for the war-cart or for commerce, but for those 
rigidly 'straight' paths of lofty purity in which 'Ahura dwells'. 
6. I, he adds once more, I, who am Thine actually invoking 
priest 'straight' like the ' paths ',-am seeking to know from that 
best mind; to know what? Shall we regard it as a bathos when 
we read that he prays thus with cumulative urgency to know what 
the Best Spirit thought should be done for the recovery and per- 
fection of the 'fields'! If we turn to Y. XXIX, we shall see that 
the identical word there used describes the original want of the 
Kine's soul. It was 'good field- culture ' which She implored as 
Her salvation ; and it was the sacred agriculturalist who alone could 
afford it ; and who as the 'diligent tiller' remained the typical 'saint'. 
And as his useful deeds in reclaiming, irrigating, and cultivating 
land were justly ranked as among the first services of a human 
being, and as the last preparation of the gathered grain was perhaps 
humorously, but yet none the less pungently, said to make the 
Demons 'start', 'shriek' and 'fly' (VendidM III, 165, Sp.), and as 



— 156 — 

further a life from the fruits of the earth continues to this day to 
be the main difference between those who live by murderous theft 
and those who life honestly, by tilling and pasture, and in nearly 
the same regions (or at least in regions similarly circumstanced), 
I think we may not only see no bathos here, but on the contrary 
we may admire the robust common sense of this early religion, 
and say that a knowledge as to a true policy in its department of 
agriculture was one of the wisest possible desires, and the most of 
all things wortly of a ' sight of Mazda 7 , and of ' consultation with 
Him 7 . How the fields had better be worked and how the people 
could be best kept from bloody free-booting as aggressors and as 
victims, this involved Ahura 7 s Righteous Law, His Benevolence, 
Government and Active-zeal, the four energetic 'Immortals 7 all at 
once; and this also alone could secure the other two rewarding 
personifications, Healthful-weal, and Deathless-long-life. 7. Having 
prayed for that which is the first virtue and blessing of civilised 
existence, 'work 7 skilful and successful, he proceeds to other 
petitions: 'Let Ahura (spiritually) approach and behold the typical 
worshipper in his fervent devotion and generous oblation ; 

8. Sacrifice and hymns are as vital as the bare uttered law. 

9. 'May the two pious chiefs who bring on Asha to his conquests 
be borne by Weal and Long-life to the shining" home 7 . 10. As- 
king Ahura in His 'loving will' to bestow the various phases of 
happy home-life, the composer prays that their 'bodies 7 (probably 
meaning, as in Y. XXX, 2, 'their individual persons 7 ) might flourish 
in the graces of the Good Mind, the Holy-Sovereignty, and the 
Law. 11. And to this end he invokes these latter in a remarkable 
verse. Truly astonishing is it indeed that what is in one verse a 
sublime abstract term qualifying the thought, words, and deeds of God 
Himself in the adverbial grammatical form should at the next step 
be invoked and adored as a personal being. Yet here is not one 
alone of those Supreme Ideas of the Amighty asked to 'come 7 and 
as a person; but the whole leading Four. They are to 'come 7 
and not that only, but to 'listen and to cleanse 7 . 12. The 'thrift- 
law' of the spiritual Chief is as ever the central object of his 
desire. 13. With a spirituality still deeper than his Semitic 
colleague, he asks, not 'to see 7 the person of God, but His 
'nature'; and he begs of 'Devotion 7 as first acquired, practised 
and then speaking as the Archangel within him and his fellow 



— 157 — 

chieftains to reveal the Gnosis, the Insight, that is to say, the 

Keligion of the Holy Faith. 14. After this, verse 14 seems a 

legitimate continuation. Its Zarathushtra may mean 'I' just as 
1 David' is used by the supposed David for 'me'; and the language 

can mean nothing but a dedication of all that he is, and of all 
that he possesses to Ahura. 



- 158 — 
YASNA XXXIII. 

how the champion chief ivill act 
Thus will he l act as with those 

which were laws of the world primeval; 
Deeds most just he will do 

for the faithless as for the holy 
Frauds of the one he will reach, 

and what seemeth right in the other. 

vengeance a duty 

He who does harm to the faithless 

by speech or with steadfast purpose 2 , . 

Or whether he does it with hand ; 
or with benefit blesses our people, 

Brings offerings to God's 3 will 
in the joy 4 of Ahura Mazda. 

be justice in the field 
But he who is best to the saint, 

whether Kinsman-prince, or a peasant, 
Or befriended peer of our King, 

or a herdsman clever for cattle, 
Be he in Asha's work-field 

in the pastures of Thy faithful 5 . 

abjuring 

I who from Thee am abjuring 

rebellion and evil scheming, 
All arrogance from our Chief 

and the Lie- demon threat'ning the people, 
All blamers of the ally, 

from the Kine the cheating measure ... 

1 the leading chief as coming* into the Kingdom which was to be 
established. 

2 see the word-for-word. 

3 possibly 'to the Faith'. 

4 -in the love' (?) of A. M. 
6 ' of the Good Mind'. 



— 159 — 

invoking 

I who invoke loyal faith 1 

to Thee all-greatest for succour, 
Gaining long life for myself* 

in the Realm where the Good Mind 2 is ruling, 
And paths that are straight from their Truth, 

where Mazda Ahura is dwelling . . . 

imploring 

... an invoker unerring through Truth 
from the Best spirit will I implore it, 

From him with this thought will I ask 

how he thinks our fields should be cultured**: 

These are the things 3 that I seek 

from Thy sight and the words of Thy counsel. 

the great listener 

Come Ye then, Mazda, best* One*, 

to my ritual, mine in-verity; 
Through the Law let them see with the faithful 

how to me the great Magavan listens; 
And manifest be there among us 

the manifold offrings of praise ! 

the goal of the Yasnas 

Declare for me then the true rites 

that with Good Mind I may approach them, 

Your praiser's Yasna, Lord, 

or Your words, Asha, for chanting, 

Your gift is the Life never-dying 

and continuous Health Your possession! 

1 sraosha, obedient listening; see Y. XXVIII, 5. 

2 possibly meaning 'the good man'. 

3 the entire subsistence and morale of the community depended, 
upon this first great experiment in systematic agriculture. 



— 160 — 

and for the chiefs 

And let this bear on the spirit 

of Thy two law-promoting rulers 
To Thy brilliant home, Lord, 

with heavenly wisdom's meaning 
To arouse the help of these two 1 

whose souls are as one united! 

prosperity unlimited besought for 

All prosperous states for our land 

which have been and still are existing 

Or which yet may be coming on, 

do Thou grant us these in Thy love 2 ; 

Increase Thou in joy our being 

through Thy Power, Thy Good Mind and Law: 

the Archangels 

Ye, the most bounteous Mazda 

Ahura. and Zealous-Devotion 3 
And Asha 4 , the settlements furthering, 

thou Good Mind 5 and Kingly Power 6 , 
Hear ye me all, and cleanse me 

for all deeds which I do whatsoe'er! 

strength and a leader 

Arise to me, Ahura! 

through Devotion send me power, 
Most bounteous spirit, Mazda, 

for my good invocation's offering; 
And mighty strength give Asha, 

and a thrift-lord with Thy Good Mind ! 

1 Vishtaspa and Jamaspa; see Y. 49, 9; or Jamaspa and Frasha- 
oshtra. 

2 every critical consideration exacts this rendering. God would 
not be called on to grant the hujiti 'all the good of life' either in His 
'will' or in his mere selfish 'delight'. 

3 Aramaiti. i Asha. 5 Vohu-manah. 6 Khshathra. 



— 161 — 

for light 

For grace, that I see Thee fully 
reveal to me, Mazda, Thy nature, 

And Thy Kingdom's blessings, Lord, 

the rewards of Thine own good-minded, 

Yes, now 1 , thou bounteous Devotion, 
through the Law light up our souls 2 ! 

results, consecration 

As offering Zarathushtra gives 

the vital force of his body, 
And he offers to Mazda his headship 

supreme o'er the good-minded men* 
And to Asha his first-ness* in deeds 

and Obedience of vows and his sceptre! 



1 lit. 'forth'. - or 'show forth the religious precepts' (an identi- 
calresult). 



21 



Y. 33 Word-for-word, etc. 

1. As to the third line there is a serious difference in 
opinion ; a, and b are however simple and clear : ' as with-these [i. e. 
as with regard to these considerations whatever they were] so will- 
he-carry-out-for-himself what [were] the-institutions of-the-primeval 
world: (b) most-just deeds the Eatu will-do for-the saint and what 
[is due] for- the-evil- [infidel], (c) of-whom ; [i. e. both of the one] he- 
will-reach the-fraud f and what [are] to [him] the-just [characteristics 
of the other] '. Others follow the old pahlavi commentary, (cp. 
Gr&thas at the place) rendering c 'and what [is] for-him even whose 
frauds and what [are] his just-deeds are-balanced']'. Practically, 
as is seen, a serious difference exists here; for the old commentators 
saw a doctrine, of the 'middle state' of souls here; 'of [those] 
whose good and evil deeds have been equal'. I am however of 
the opinion that such spun-out theories came later; they do not 
seem to me to belong at all to the g&thic period. 

2. The terms here are all clear, and no verbatims could 
materially differ from one another; yet different casts might be 
given to the sense in the necessarily free renderings, (a, b): 'but 
[he] who does ill to-the- evil-pnfidel] either by-word, or by-thought, 
or with-the-two-hands, i. e. 'by-action'] or in-a-good, [effect, i. e. 
' beneficently,', 'for their benefit'] instructs the populace, [or 'the 
faithful '], (c) these are-effecting offerings to-the-holy-faith [or ' to- 
the-will-of [God'] in-[their]-delight toward- pit. 'of']-Ahura Mazda'. 
Or the meaning may be 'to the delight of Ahura Mazda'; we 
should however not expect the locative case if this latter were the 
meaning, but the dative. It will be best however not to press this 
expression 'in their love toward Ahura' too closely, 'in the emo- 
tional will', 'delighted choice' of Ahura, may be the true meaning. 

3. No difficulties are apparent here: '[he] who [is] best to- 
the-saint, either [as] kinsman-lord, or [as] working- stall-peasant, (b) 
or with-the-allied-peer, O-Ahura, intelligent, or [endowed-] with- 
energetic-zeal for-the-Cow, p. e. 'for the highest of our interests, 
the cattle-culture]; (c) so let-him-be in-the-pasture-field of-asha, 
p. e. 'in the routine of steady labour under every sacred obligation 
and guaranty'], and of-the-good mind, p. e. 'of the regular citizen 



— 1GB — 

pledged to every beneficent policy and animated by the national 
religious spirit ']\ 

4. This strophe is simple and clear: '[I] who am-depre- 
cating from-Thee, O-Mazda, disobedience and an-evil mind, (b) and 
also insolence, [or 'the equivocating avoidance of all active duty, 
(the inverted aramaiti, which was the 'alert mind for devoted zeal')] 
from-the kinsman- [lord], and the Druj(k) [the harmful He-demon] 
nearest- [appro aching] from-the-toiling-stall-peasant, (c) [abjuring, and 
deprecating] also-the-blamers from-the-allied-peer, and the- worst- 
measure from-the-fodder, [or 'the gathered pasture'] of-the-Cow . . .\ 

5. ... '[I] who Thy Sraosha, [i. e. 'obedience toward 
Thee'; possibly meaning 'the man who is obedient toward Thee'] 
am-invoking [as] the-all-greatest for-aiding (b) having-gained long- 
life, [i. e. probably meaning 'eternal life'] in-the-kingdom of-the- 
good mind [either 'in the perfected scene of good government', or 
'in Heaven', attaining] (c) to-patlis straight in-accordance with- 
asha [as the exact integrity and justice of the law] in- which [streets, 
or 'paths'] Ahura Mazda dwells . . .' 

6. '[I] who, an-invoker just in-truth as-such desire [to-know] 
from-the-best-spirit (b) from-him with-that-[good intention of] mind 
what-] -things, i.e. 'what agricultural labours'] he- thought should-be- 
done : (c) these-things of-Thy-sight and-consultation, O-Ahura Mazda, 
I-seek, [i. e. 'these advantages', or 'results' of-a-sight of-Thee 
and-of-a conference-with-[Thee] I-seek' 1 ]' 

7. 'Come to me, O-Mazda, to-my-own best [rites, or pos- 
sibly, 'to my-own (rites), O-Tkou best one'], (b) and let him 
[endowed] with-asha, [as the holiness of the law], and with-vohu 
manah, ['the benevolent disposition'] see how I-am-listened-to be- 
fore the-Magavan, [i. e, 'the one supremely associated with the 
Maga, the holy Cause']; (c) let the-brilliant offerings of-self- 
humbling-praise be manifest amongst-us ; . 



1 let it be again remembered that no subject could be more vitally 
important to the existence of the nation in their experiment than that 
as to which they asked for a 'conference with Ahura', meaning 'with 
the most exalted chiefs of the Holy Nation '. Just as Asha means so often 
'the communities which were pervaded and held together by the spirit 
of the Holy Law'. So 'the sight of Ahura' (if the idea was that the 
people should see Ahura) must have meant 'the sight of, and the conference 
with, the Saoshyants, the most prominent counsellors of the scattered 
tribes '. 



— 164 - 

8. ' Forth do-Ye-make-kuown 1 to-me the-offices [of the ritual] 
so that I-may-advance-in-their-consummation with-the-good-mind, 
(b) the Yasna, O-Mazda, of-Your servant [or possibly meaning 'of 
Yourself '], or, O-Asha, the- words appertaining-to-the-praises ; (c) 
Your gifts [are] the-abiding -two ; the-possession of-deathlessness and 
of-healthful-weal ; [or ' deathlessnesses (sic) and healthfulnesses (sic), 
a-possession']'. 

9. 'Thus to-Thee ; O-Mazda, let one* [or 'let him*'];bear 
the-spirit of-the-two-leaders [as]-increasers-of asha [causing the holy 
Constitution to be realised, obeyed and extended in its application 
to increasing settlements], (b) to-the-shining abodes with-super- 
mundane-wisdom and-with-the-best disposition-of-mind [(this, with 
a hint toward the thought 'with a mind fitted for Heaven', as the 
word 'best' was probably in the course of becoming defined in the 
sense of ' Heaven ' as we see from the New-persian term)], (c) [as] 
a-co operating-force in-the-arousing of-these-two whose-two (sic) souls 
are going-on-together'. The literal terms here admit of but little 
controversy. 

10. 'All prosperous-phases-of-life in-[or 'for']-the-land [or 
possibly 'in-being'] which indeed have-been, and which-are, (b) 
and- which, O-Mazda are-becoming, [i. e. 'coming-into-being', do- 
Thou-impart these in Thy delighted-good-pleasure [or simply 'in 
Thy love'], (c) cause our body, [i. e. 'our person', 'ourselves'] 
to-increase in-the-wished-for-beatitude through-[Thy]-good mind, [i. e. 
'Thy beneficent wisdom], [Thy] sovereign-authority, and asha, [i. e. 
' through the beneficent influences of the established religious system, 
through its laws, and its lore '] '. 

11. '[He] who is the-most-beneficent Ahura Mazda, and 
Aramaiti, (b) and Asha [as the personification of the Holy Law] 
furthering- [the prosperity-of]-the-settlements, and-the-Good Mind 
[as the personified benevolent wisdom of Ahura], and Khshathra 
[as the personification of His sovereign- authority], (c) hear-ye-me, 
pardon, [or 'cleanse'] me for-every-oblation [which I offer, or 'for 
every device (for good) which I establish']'. 

12. 'Up, arise* to-me, O-Ahura Mazda, through- Aramaiti 



1 it is barely possible that the words 'do Ye make known to-me' 
should be 'do Ye recognise, i. e. accept the offices of sacrifice', etc., 
but the word 'forth', with 'to me' immediately following seems to show 
that we should understand 'gain for me', or 'make known to me'. 



— 165 — 

[the alert and ready mind to act inspired within me, give me] 
vigour, (b) O-most Bounteous* [with some, 'O-most-holy'] Spirit 
Mazda on-account-of-my-good invocation-offering, (c) and-through- 
asha [as the inspiring and guiding spirit of the law give-me] 
mighty force and a-cattle-chief, [or ' organiser of the cattle-interest'] 
through-[Thy]-good mind, [or 'endowed with it']'. 

13. 'For-helpful-grace in-order- to-a-seeing-at-my-choice, [or 
'for a wide-seeing ; , 'in order that the range of my mental vision 
may be extended 7 ] show me what [are] Your undeviating-charac- 
teristics, [i. e. e Your-attributes which are the same forever', cp. 
Y. 31, 7], (b) those of-[Your] sovereign-power, O-Ahura, whereby 
[is] the-blessed-recompense of-the-good mind, [in the sainted citizen, 
i. e. 'of the good man']; (c) forth, O-bounteous Aramaiti show-forth 
the religious-dogmas through-the-law, [or ' enlighten the consciences 
through the law']'. 

14. (a, b) ' Zarathushtra gives the vital-vigour of-his-own-body 
[or 'person' as] an-offering to Mazda and the priority [the flrst- 
ness] of-a-good disposition, [to Him; i. e. he consecrates to Ahura 
that preeminence in the virtues of good-citizenship for which he 
had become famed], (c) [and he also offers] obedience of-[i. e. 'in']- 
deed and-of-word to-Asha [as the personified spirit of the law, and with 
these] the-sovereign-authority, [i. e. 'he devotes the moral supre- 
macy which he has attained in the community to-Him, i. e. to 
Ahura'] \ 



Sz^U^ 



YASNA XXXIV. 

Offerings and prayers, hopes of the Kestoration. 

1. For gifts received gifts will be given. 2. The offerings 
are those of mind and hand from men devoted to the holy system. 

3. The myazda-offering is mentioned with reverence and sincerity, 

4. and the Fire likewise, which was worshipped, not so much like 
Agni as the friendly God of the hearth and the altar, but more 
and chiefly like Agni as the Priest of the Church. Not unlike 
Agni it is called upon both for inward spiritual strength and for 
temporal blessings in various forms together with vengeance hurled 
very much as if in the form of a thunderbolt. 5. Explaining by 
means of supplications, he asks: 'What is Your kingdom that 
which Z. establishes and offers to You (cp. Y. 33, 14)? 'What is 
the kind of wealth which it comprises, not to fatten your priests 
nor reward your poet, but to feed your poor? 5 ; cp. Y. 53, 9: 'Ye 
surpass the daeva-worshippers in this. 6. If this be really thus 
show me a sign, a doubt which enhances faith'. 7. There is no 
real help but God. 8. The good mind (their 'Holy Spirit') will 
depart from the negligent. 9. As they in their laxity leave the 
angel of Devotion, so Asha will turn from them. 10. The foe 
shall be terrified, and the saint exalted. 11. Devoted Zeal will 
increase both Health and Deathless-long-life in the Holy King- 
dom ; and as the Archangels of these gifts, they watch over the 
waters and the plants, the source of sustenance for that life and 
health which they symbolise. 12. 'Teach us the paths of the Good 
Mind, the benevolent true wisdom'. 13. This is the precept of 
princely Prophet, marking the reward. 14. It is no visionary 
recompense, but one given for faithful agricultural toil; for this 
will most of all things bring-on the State of Completion, which is 
likewise an attainment for the mental as for the bodily existence, 
Y. 28, 2. 



— 167 — 



YASNA XXXIV. 



Offerings, the Fire, the Bule for the poor, vicissitudes past 

The rites by which, and the doctrines, 

and the Yasnas by which Deathless-living 

And the Law imto these Then hast given 
with the Kingdom of Welfare, Ahura, 

To Thee the thank-offerings of these 
by ns with the foremost are offered! 

the nation's pious gifts 

Yes, with the mind and to Thee 
are all gifts of the good spirit given 

By act of the bountiful man 

whose soul with the Law is united 

In our country's worship, Lord, 

and with praisers' hymns to adore You. 

the farm-lands loyal 

Yes, offrings to Thee, Ahura, 

and Asha with praises we offer, 
And for all the farms in our Eealm 

by grace of the good spirit nourished 
To the furtherance of the wise 

'midst Your own and in all things a blessing. 

the holy Fire 

Yes, we beseech for Thy Fire 

through its holiness 1 strong, Ahura, 

Most swift it is, and most mighty 
to the believer shining for succour; 

But for the hater, Mazda, 

it showeth with javelins 2 vengeance! 

Asha. 2 see the word-for-word (the lightning?). 



— 168 — 

Eule for the poor 

Your Rule, what is it?, and riches?, 
that I be Your help with endeavours 

Through Your Law and with Your Good Mind 
to nourish and save Your poor; 

Foremost of all we declare You 

before Daevas and demonised men! 

a sign demanded 

If, Mazda, thus in verity 

with the Truth 1 Ye are one and the Good Mind, 
Then give to me clearly a sign 

in this life's entire abiding, 
That with offering and more earnest 

to You I may go, a praiser. 

none save You to help 

Where are Thy helpers, Mazda, 

preaching versed in the lore of the Good Mind? 
Blessings and treasures 'midst woe 

and our grief with far foresight bringing?; 
None have I other than You ; 

through Holiness 1 then do Ye save us! 

the panic and its agents 

For with fear by deeds do they smite us 
amidst whom there was ruin for many, 

When as stronger crushing the weaker 

was, Mazda, Thy doctrine's oppressor; 

From those who mind not the Law 
remote abideth Thy Good Mind. 

Asha. 



— 169 — 



Asha no friend of the lukewarm 

He who Thy bounteous Devotion 
wisdom blest of Thy saint enlightened 

With the evil-doer deserts 

in his ignorance of Thy Good Mind 

From such an one vanishes Truth 1 

as from us foul demons have vanished! 



results of fruitful deeds 

For the deeds of this Thy Good Mind 

the wise-man ealleth fruitful, 

He knowing the bounteous Devotion, 

the true confirmer of Justice; 
These all, Mazda Ahura, 

in Thy Eealm smite* foes* with* fear 2 . 

the eternal two 

Thine are they both to nourish, 
the Health-giver, and Life's prolonger, 

Through the Good Mind's rule hath Devotion 
Augmented them through Thy law, 

Eternal two-and through these 

art Thou Mazda far from Thy haters. 

tell us the true ritual 

Which is Thy ritual?; 

what would'st Thou?; 
Speak forth that we hear it, Mazda, 

what bestows Thy religion's blessings; 
Aye, teach us the paths through Thy Law, 

Those verily trod by Thy servant 3 . 



1 Asha. - see the coumi. 3 by vohu manah. 

22 



— 170 — 

the path 

That path which Thou wilt tell us, 

And show as the Good Mind's pathway. 

Is the prophets' vows: and through it 

The beneficent thrives through his Justice 1 ; 

For it sets for the good a reward 

of which Thou art Thyself the bestower. 

[strong deeds rewarded 

For that choice reward, Mazda, 

in bodily life will Ye give me 
For the good man's* actions, Ahura, 

for those serving well the mother Herd 
Have furthered Your holy plan 

with the intellect's wisest action. 

give light for Frashdkard 

Doctrines, Ahura, and actions, 

tell me which are the best ones, Mazda, 

And the debtor's prayer of the praisers, 

tell me this with the Law and Thy Good Mind 

And by Sovereign Power and grace 
bring on this World's Perfection 2 ! 

1 Asha. 2 Frashakard. 



H^?r~ : 



- 171 — 



Y. 34. Word-for-word, etc. 

1. The terms are here all quite simple: 'With-what action, 
with- what- word, with-what Yasna [i. e. 'liturgical offering'] Thou- 
shalt-bestow deathless-long-life (b) and asha, [as a recognition of 
sanctity] upon-these [persons], O-Mazda, and-the kingdom of-health- 
ful weal, [the sovereignty, (or 'a portion and result' (?))] (c) of- 
these, O-Ahura is-given, [i. e, 'is-attributed'], to-Thee by-us with- 
the-foremost [of Thy worshippers: (we are behind none in owning 
Thee as King')]'. 

2. The terms are again very simple here: 'And thus these 
[offerings] are-given to-Thee all with-the-mind of-the-good spirit (b) 
by-the deed of-the-bounteous [or 'holy'] man whose soul is-united 
with-Asha [as 'the personified holiness of the law'] (c) in-the- 
national praise of-the-one-like-You [or 'possessed-of-You' (sic), i.e. 
'of You', or 'of Your worhipper'], O-Mazda, with-the-chanted-hymns 
of-the-praisers [or ' of the praises '] '. 

3. The literal terms are clear: 'Thus to-Thee, O-Ahura, 
and-to-Asha [as the personified attribute of God] we-shall-be-offer- 
ing the-sacrificial-flesh ((?) or other offering) with-self-humbling- 
praise (b) for-all the-settlements in-the-Kingdom which are-protected 
by-the-good mind [in the saintly population] (c) for-the-further- 
ance 1 indeed 1 of ^the-well-doing [man] with-all [other instrumen- 
talities], O-Mazda, a-benefit among- Yours, [i. e. 'among Your de- 
voted servants']'. 

4. The terms are here of the simplest: 'Thus we-wish-for 
Thy Fire strong through-asha [as the sanctity of the ritual], 0- 
Ahura; (b) most-swift, mighty for-the-land [or 'for the people'] 
receiving, [or 'seizing its sacred assurances'], brilliantly-helpful- 
(with-its-flame) ; (c) but, O-Mazda, for-the-malicious-opposer a-visible- 
harm with-hand-missiles, [i. e. 'with flames regarded as javelins 
for the foe']'. 

5. The terminology is simple: 'What is Your Kingdom?; 
what is Your wealth; [show me] how I-may-be* Yours in-actions, 

1 or 'for [we] the-beneficent [are effecting] a useful assistance'. . . 
(from line a. Or, once more, 'for I will arouse the beneficent with all . . 
among Yours' (so with the verbal rather than with the nom. form). 



— 172 — 

O-Mazda, (b) through-asha [as personal holiness] and-through-a- 
benevolent mind to-nourish Your poor; (c) we-will declare You 
[to be] before all [before] the-Daeva-demons [of our foes]; and 
before vermin-polluted (lousy) [evil infidel] -men]'. 

6. 'If thus Ye-are really, O-Mazda, with Asha, [as the 
personified holiness of Grod] and- with- Vohu Manah [as 'the divine 
benevolent wisdom '], (b) then give-Ye me this sign in-regard-to- 
[i. e. 'during']-all [my] abode of-[i. e. 'in']-this life, [or 'in every 
house of this people '], (c) how offering-sacrifice and-more-magni- 
fying [You] praising I-may-approach You'. 

7. This strophe contains two contested expressions, but they 
are both somewhat dependent as factors in the sentences: 'Where 
[are] Thy helping [sacrificers], O-Mazda, who [are] the-enlightened 
of-the-good mind, [as the personified benevolent wisdom of Ahura] 
(b) making even-an-unfavourable [situation] and even-calamities 
doctrines and treasures (-left-by-inheritance), [or meaning 'in an 
unfavourable situation and in calamities delivering doctrine and 
accumulating treasures'] with-wide- (spreading) -light [from the altar, 
or 'with wide', i. e. 'for-extended mental light', i. e. 'understand- 
ing']; (c) no-one do-I-know (lit. have I known, or 'gained') other 
than-You; through-Asha [as the personified force and sanctity of 
the religious constitution] thus do-Ye-save us'. 

8. 'For with-these-actions [their entire hostile procedure, 
diplomatic, ecclesiastical and military] they-terrify us among-whom 
there-was ruin on-account-of many* [adverse influences or forces] 
(b) when more-powerful [toward] the-weaker was, O-Mazda, the 
oppressor of-Thy Religious-statute [and its adherents] ; (c) [those] 
who have not thought-upon Asha [as the guardian spirit of justice] 
from-these in-the-distance, [i. e. 'afar has-been 7 , [or ' shall be '] the- 
good mind [the wise benevolence (within the saint) inspired by 
Ahura] \ 

9. '(a, b) [They who will-desert the bountiful Aramaiti the- 
blessed [spirit of active and devoted zeal] of-Thy-knower, [i. e. 'of 
the saint who is recognised hy Thee, and who has known Thee'] 
(b) with the evil-doer will-desert [Her] -through-[his] -ignorance of-the- 
good-mind, (c) from-these [he, i.e. 'the man' endowed]-with-asha, 
[as the fully efficient sanctity of the law] much fails, [or 'the-man 
(so, some literally) with-Asha fails [or 'deserts (departs from 



— 173 — 

these')] as from-us the-reddish vermin, [depart, they being the 
especial symbol of accursed pollution] '] ; . 

10. One difficult word occurs here; but its general sense as 
meaning something which is ultimately favourable to the saints 
may be assumed from the context: ' The-person-endowed-with-effec- 
tive-understanding will-call the deeds of-this-good mind, [i. e. in 
the faithful citizen, i. e. 'the deeds of this good man 7 ] a-fruitful- 
result (b) [he-] -knowing the-bountiful Aramaiti [-the alert and 
ready mind to act, i. e. 'possessing this ready mind'] the-veritable 
establisher of-Asha [as the holy constitution of-the-state and church] ; 
(c) and these-influences] all, O-Ahura Mazda, [are] formidable- 
powers * %1 within-Thy-kingdom'. 

11. The actual meaning of one word is here obscure, its 
general force being however quite evidently plain: 'Thus to-Thee 
both Haurvatat [the guardian of healthful weal] and Ameretatat 
[the guardian of deathless long life] [are] for- [our] -food, [i. e. are 
devoted to guard over our nourishment, the most vital of public 
interests], (b, c) Aramaiti, [the alert and diligent Zeal, the 'plough- 
ing '-mind (so possibly)] has-increased, [i.e. 'has caused to prosper' 
(or possibly 'let A. increase')] the-two-continuous [or 'eternal'] 
two-mighty-ones, [i. e. 'Haurvatat and Ameretatat'] through- 
khshathra [as the sovereign authority of the national discipline in 
our rulers, i. e. 'through the government' (as we should say)] 
together- with asha [as representing the department of equity in the 
laws of the religious State] : and through these [efficient-forces or 
'persons'] art-Thou, O-Mazda, of-, [i.e. 'within the care of ']-Thine 
expellers-of-hostile-malice*, [or, with another arrangement of text, 
'in the friendship (non-hostility) of these art Thou']'. 

12. 'What is Thy regulation?; what dost-Thou-desire? : 
what either of-praise, or of-sacrifice ? ; (b) speak-forth for-our-hear- 
ing 2 , O-Mazda, what may-bestow Your blessed-rewards of-ritual- 
observances; (c) teach us through-asha [as the full theology of the 

1 The word so translated may mean 'terrifying influences', as in 
allusion to Y. 34, 8 ' by these deeds they terrify us ' ; the old Pahlavi 
commentary makes it mean 'in woe' as 'struck down'. In S.B.E. XXXI 
I suggested a 'cooperating combination of circumstances' which did not 
contain an expression of intimidation. In either case some auxiliary 
influence favourable to the Kingdom is meant. 

2 or alternatively: 'listen' [to our prayer (the infinitive for the 
imperative), and 'speak-forth'. 



- 174 — 

living church (or possibly 'O-Asha', as its guardian)] the-paths the- 
very-own of-the-good mind', [i. e. 'of the good-minded saint', 'of 
thy good man 7 ] '. 

13. 'The way, O-Ahura, which Thou-did'st-tell me [to be 
the way] of-the-good mind [in the obedient disciple, i. e. 'the 
way of the good man' is] (b) the-religious-principles of-the-ones- 
about-to-bless, [i. e. 'of the princely priests, the leaders of the religi- 
ous-political community'] whereby the-well-doer progresses in-accor- 
dance-with-asha [the justice and equity of the law as expressed by 
a faultless ritual], (c) since it-assigns-for-itself to-the-well-doers a- 
reward, O-Mazda, of- which Thou [art] the-bestower '. 

14. The terms are etymologically and syntactically clear, 
but one of them which occurs twice is differently interpreted by 
different writers : 'For this-desirable [reward], 0-Mazrla ; Ye-give for- 
the-bodily vigour-of-life through-the-action of-the-good mind [in 
Thy saint, i. e. 'of the good man'] for those who [are] in-the- 
working-stall-service [with some writers 'in the stall'] of-the-mother 
Cow 1 (c)[are] furthering Your beneficent-plan by-the-toil of-the under- 
standing, [i. e. 'of the policy' guided] by-asha [as the enlightened 
justice of honourable citizenship] '. 

15. 'But tell me, O-Mazda, the best doctrines and actions 
[yea], (b) those [do] Thou [declare animated] by-Thy-Good mind, 
[i. e. 'by-Thy beneficent wisdom'], the-confessing-prayer of-the- 
praiser [aimed like an arrow at its object], (c) By- Your Khshathra 
[as Your sovereign power], O-Ahura, may'st-Thou-render the-present 
[or 'the' (now) really existing'] world progressive in-accordance- 
with Thy will, [or ' by the exertion of Thy gracious will ' ; that is 
to say, 'may'st' Thou bring on millennium' (as we express it)'. 

1 the Cow, as usual, represents the all-important cattle-culture. 

2 some might suggest 'the eternal world'. 






YASNA LI. 

The Gatha Vohukhshathra. 

1. As so often, the sovereign Authority of Ahura, His Reign 
over the hearts and minds of His people is here the leading theme. 
And I cannot see how this 'Kingdom' differs so much from the 
Israelitish. 1—3 need little treatment here (see below). 4 is 
striking as a question of emphasis: 'Where is Asha'? 7 , and 'where 
Vohu Manah?' — This was of course no dull query in the literal 
sense of the word. Notice the intellectual tone of the expressions 
'better than the good' and 'worse than the evil' in 6. The ques- 
tions in 11 remind us of Y. 45. The personal verses from 16 — 20 
are interesting especially for the reason that a 'play' occurs upon 
the name of a noble maiden, well possibly Pouruchista, Zara- 
thushtra's daughter whom Frashaoshtra presents. The closing words 
in 22 are especially good. 



-^» 



— 176 — 

YASNA LI. 
the desirable Bealm 

Righteous Rule's to be chosen, 

lot* of all most rewarding; 
Wiser deeds, holy zealous, 

'tis through these it is entered 1 
Then this rule let me further 

best for us every hour! 

the petition 

These Your favours first ask 1, 

Thou Ahura, and Asha; 
Grant too thine, Armaiti, 

as Your Rule o'er my welfare, 
And with Good Mind vouchsafe us 

gifts to help on our praise ! 

the audience 

For Your hearing they gather 

by Your deeds ever guarded, 
Lord of Law, with the hymns 

from the tongue of good people 2 , 
Of whose chants the inspirer 

Thou, Mazda, art first. 

the questions 

Where stands then the Thrift-lord 

near the zealous for blessing?; 
Whence too cometh Asha 

and Armaiti** the bounteous?; 
Whence cometh the Good Mind 

Whence, Mazda, Thy Power ? 3 

so, with one text; see Gathas pp. 341, 594 for alternatives, 
lit. 'of the good mind', 
or 'Realm'. 



— 177 



the asker 



This all asks the Tiller 

how aright* herds to gain* him*; 

Wise in praise ever is he, 
ever upright in actions; 

Laws as chief ever righteous 
justly ruling he names. 

the answer 

Who than good better giveth, 
he who gives to our choices 

Is the Lord in His Realm; 
but him worse* than the evil 

Who no just offring bringeth 
doth He give in life's end! 

the gift of gifts 

Give me, thou who art maker 
of the Kine, plants, and waters, 

Deathless life, Ahura, 

Healthful Weal, Spirit bounteous: 

Give me both lasting powers 
promised true in Thy word. 

the Word 

For Thee Lord will I speak; 

to the wise let men tell it; 
'For the faithless are sorrows,' 

but for Truth's friend rewardings'; 
Yea, in Manthra he joyeth 

who speaks to the wise. 

23 



— 178 



the test 



To both strivers decision 

Thy glowing' flame giveth 
'midst Thy folk a sign showing 

through the scorch of poured metal 1 
For the harm of the evil 

do Thou rescue the saint. 

the foe 

Who against that pure manthra 

to slay me hath striven, 
Of the Demon's home is he, 

son of faithless opposers; 
But for me I call Asha, 

yea, for blessings Thy Law! 

the friend? 

Who is friend to the Spitama. 

yea, to me Zarathushtra ? ; 
Who counsels with Asha?; 

Whose art Thou ; holy Zeal?: 
Or yet who for the Good Mind's 

great cause careth true? 

abominations 

[Ne'er paederast pleased him, 

nor the Kavi with temptings 
Him, Zartushtar* the Spitama 

as he grew in this 2 home 2 
When they both would approach him 

with the bosom's foul lust*.] 

1 or, 'amid'st Thy folk a sword showing with the forged blade 
of metal'; see the word-for-word. 



see on this difficult strophe Coinin. pp. 600, 601. 



— 179 — 



the avenging truth 



For the faithful man's worship 
slays the faithless with justice, 

While his soul rages fiercely 
On the Judge's Bridge clear, 

Asha's paths to reach striving 
with his rites and his chants! 



false allies 

Never friend to the people 
is the Karpan; fields fertile 

He would mar for the Kine 
by his rites and his Manthras 

Yea, all through his law 
to the Lie-demon brings. 



true hopes 

What reward Zarathushtra 
to his princes hath promised 

That in Heaven Ahura 
will go to prepare us ; 

This with mercy and justice 
for blessings is fixed! 

the true guide 

Holy wisdom* Vishtaspa 

in the great Eealm hath reached; 
Verse of good men* revealed it: 

Through this Law Mazda taught it: 
He the bounteous Ahura, 

so to teach us in grace. 



- 180 - 



the personified 'wisdom' 

Yes, a blest form Frashaoshtra, 
the Hvogva hath shown us 

For the good faith endeared; 
and may Mazda bestow her 1 

For the gaining- of Asha 
He our ruler and lord! 

as bride 

Yes, this Chisti* 1 Jamaspa 
of the rich wealth hath chosen, 

The kingdom of good men 2 
through holiness gaining; 

This too grant me, Ahura, 
which such from Thee won. 



Maidyoi-maonha, 

this for us he attaineth, 

He so learned in the Insight, 
for the people's weal zealous 

Through the Law Mazda offers 
for life's deeds best rewards. 



to all 

This Your blessing to give us 
be Ye all of one feeling! 

Asha grant us with Good Mind 
hymnals sung with Devotion, 

For worshipped with praises 
they-two seek Mazda's grace. 



1 notice the high refinement of the public under the composer; 
here is a bride named 'wisdom', quite as in the case of 'Sophia' and the 
like when they became first used as proper names. 2 of the Good Mind. 



— 181 — 



the true ' stand-by ' 

Demotion friend's bounteous 
in his deed words and wisdom ; 

Through the Faith the Law's bounteous 
and the Kingdom through Good Men**; 

Mazda grant me this blessing: 
for this grace I beseech. 



the ever-living objects of our praise 

Him whose best gift from Ash a 

is mine for the Yasna, 
Him Ahura will know: 

who have lived and live ever 
By their names will I praise 

while with faith I draw near! 



-*»*- 



— 182 - 



Y. 51. Word-for-word, etc. 

1. 'The-good sovereign-power [is] to-be-chosen, [that is to 
say, it is 'choice', the one most desirable thing], most-bearing [to 
us] a blest lot ; (b, c) [through deeds which are] thoroughly- wise 1 
[ho]-with-asha, and [he] -with- every-sacred-act-of-zeal- whatsoever ent- 
ers [it];- [it is] the-best, [perhaps meaning 'that of Heaven']. This 
will I-effect for-us at-every-now '. The word 'best' became later 
definitively a name for 'Heaven'. 

There are especially strongly marked alternative possibilities here, 
and they will afford me an excellent opportunity to illustrate once 
again what I have so constantly asserted which is that whatever 
difference in the texts may be before us, or whatever differing 
translations we may think possible in treating one acknowledged 
text, it is impossible for the Gathas to express any ideas at all 
which are not striking and valuable to us in the sense of compara- 
tive theology and comparative morals. By one of the texts which 
have come down to us we might read line b 'the man endowed 
with legal-holiness and with any kind of zeal opposes the hurtful 
actions ' a most g&thic idea, if not here expressed then elsewhere in- 
cluded, while another text gives the less differing ; 'he enters the king- 
dom throngh actions which tend thoroughly to establish and sustain 
the kingdom'. No change in the translation can effect the one point 
which interests comparative religion. Both translations are kindred in 
tone ; in fact we might omit line b altogether as being too uncertain 
to be reproduced, and yet we should have an excellent bit: — perhaps 
the most striking parts of the whole are 'the good kingdom bears 
most our good fortune on — the best of every rule, then let me 
serve, or 'help effect it' every now'. What could be more expressive 
than his gathic 'every now'; see also y. 31. 49?; it is almost modern. 

2. 'These-two [blessings] of Yours may'st-Thou-grant [me] 
first, O-Mazda, and-what-two-things [are] (b, c) to-Thee also, [i. e. 
Thine], O-one-endowed-with-alert-and-ready-mind, [0 Aramaiti, as] 



1 Another and a different text of course gives us different result- 
ing ideas; we have either *the-[man], with-asha opposes evil** actions', 
or 'enters the Kingdom with wise ones'; a difference after all not so 
very important; and this is again a good specimen of gathic difficulties; 
see my Gathas 391, 594. 



— 183 — 

Your rule over- the- desired-possession; yea, grant [these] benefits [to 
me] with-a-good mind for-praise'. For alternatives see my Gathas, 
texts and Comm. ; what we most value in the sense is not affected. 

3. 'For your hearing [possibly meaning 'that you may hear'; 
otherwise 'to hear the Avesta chanted'], they come-together 
who by your mighty-deeds ! are-proteeted-and-ruled, (b) O-Ahura, 
O-Asha 2 with-tongue, [or 'with asha 2 - tongue '] with-the-words 
of-the-good mind [in the throngs of the faithful], (c) of-whom 
Thou, O-Mazda [art] the-first enlightener, [or possibly 'of which 
(chants, or words) Thou art the first inspirer '] \ 

4. 'Where [is] the Chief-of-cattle [culture] by-the-side of-the 
zealous, or thrifty, [or again 'in the interests of, i. e. (for) zeal']?; 
where shall-he-stand for -mercy?; (b) where may Asha [and 
the others] be coming?; where the-bounteous (with some 'the 
holy') Aramaiti?, [alerlness-of-the-ready-mind]? (c) Where [from 
what quarter is] the-Best Mind [approaching?], where, O-Mazda, 
Thy sovereign-powers, [or 'where (he, the-one-endowed) with- 
Thy-sovereign-power (the fully prospered King in his sacred 
office)]?' 

5. '(a, b) The-agricultural [saint is] asking all these [questions] 
in-order-that [or 'how'] he-may- acquire the -[sacred] -Cow, [meaning 
'how he may further the sacred cattle-interest'] in-accordance-with- 
asha, [as the regulation of Thy holy law], being just in- [his] - 
energetic-actions ' and beneficently- wise with-self-humbling-worship, 
(c) who [as] a-holy ruler has-appointed aright a-spiritual-chief 
for- the-created- [beings (meaning 'for the people'; or possibly 'for the 
laws 3 to carry them out)']'. 

6. '[He] who gives better than-the-good, and who bestows 
upon him, [that is to say 'upon the agricultural saint'] for-his 
religious-choice [' on account of his general adherence to the chosen 
faith' (b) is] Ahura Mazda in-accordance- with- [His] -sovereign- 
power; but [He-gives] worse than -the- evil to-him (c) who does 
not distribute [of his means to Him], in-the-last- turning, [or ' end '] 
of-life [or 'of the world']'. 



1 This is the shade of meaning in the Veda. 

2 The voc. and instrumental cases have here the same termination. 

3 The laws were for the people, and the 'holy people' did not 
exist as such without the laws; the difference does not concern the 
moral tone. 



- 184 - 

7. 'Give me [Tliou] who hast-fashioned the-Cow, and-tlie 
waters, and-the-plants (b) the-two the-deathless-life and healthful- 
weal, O-most bountiful (others 'most holy') spirit Mazda, (c) the- 
two-continuous, [or 'eternal'] powers with- [Thy] -good mind in-the- 
doctrine' 1 . 

8. 'So then for-Thee will-I-speak O-Mazda, for to-the-one- 
having-known, [to-the-wise] let a-man tell (b) that ills 2 [are] for- 
the-faithless , [but the blessing] 'in-the-wished-for-[ideal-gratification- 
be-he', that is to say, 'hossanna to him'] who has-maintained-for- 
himself asha [as the holy constitution of the law] ; (c) for he-hiin- 
self [or simply 'he'] is-rejoiced by-the-manthra who speaks to*, [or 
'for'] the-wise'. 

9. 'What acumen-of-mind [leading to decision] Thou-hast- 
given to-the-two-contending [parties] by-Thy-red fire, O-Mazda ; (b) 
with-the-melted [or 'forged'] brass to- give [so, meaning 'give-Thou'] 
a-sign among- the people (?), [or 'for the lives**, that here, and that 
beyond and the intermediate (hence (?) the pi. and not dual as 
elsewhere)] ; (c) for-the-wounding the-faithless may'st-Thou-prosper- 
[with-blessings] the-saint\ 

A difference in opinion as to one word here induces greatly 
different ideas in the rendering of line b: 'may-we-two-take-pains 
to-make a- weapon, with-cast [or 'forged'] iron'; so some(!). My 
own literal rendering here is a concession to a critical demand for 
a more realistic rendering. I now put in the alternative my former 
rendering, in which I could not bear to recognise the apparently 
insane practice (if it ever existed) of pouring melted ore on the 
human bosom as a test of innocence (death not ensuing). I rendered: 
'for both lives (or 'amidst the people', so better) to grant skill 
with the welded brass [blade]'. We must also say distinctly, that 
the question here is not at all so indifferent as elsewhere, for 
whether this 'test of poured melted metal' existed at the gathic 
period is a very serious question. Line b is inscrutable. 

10. 'Thus, [or 'yea' (a mere particle)] he- who desires-to-slay 
me otherwise from, [i. e. 'than'] this, [that is to say without the 

possibly this word may be in the verbal rather than in the 
nominal form: 'I pray for', or 'I hope for this'. 

2 possibly 'that with-evil' in other words 'it will be ill' 'for the 
faithless'. Some prefer the verbal rather than the nom. adj. form: 'that 
I-will-do-evil (to the faithless)'. 



— 185 — 

test of melted metal (?), (or 'without justice')] O-Mazda, (b) he 
is a-son of- the- creation of-the-Druj [the-lie-demon (inspiring our 
foe), and] therefore [of the number of those] who are malevolent- 
malefactors, (c) [but] to-me I-invoke Asha [as the Archangel of 
the Law] may-he-come as-Thine with-a-good ashi; [that is to say, 
' with the holy reward '] '. Roth used to render line b ' he is a son 
of the creation, [that is to say, ' of the creatures '] of-the-druj who 
are therefore malificent', and c ' to-me I-call asha [as the Archangel 
of the Law] to-come (so, reading with another text) with-a-good 
ashV. 

11. 'Who [is] the-true -godly-friend to-Spitama Zarathushtra, 
an- [heroic] -man 1 , O-Mazda?; (b) or who has-questioned-conferring 
with- asha [as representing the functionaries of the Law]?; with- 
whom [is] the-bounteous, [or with some, more boldly, 'holy'] 
Aramaiti [angel of the alert and ready-mind, (or 'the one endowed 
with this')]?; (c) or who [as] nobly-fitted has-cared 2 for-the-Maga 
[the great Cause] of-the-good mind [in the tribes, (i. e. for the 
Cause of-the holy tribes')]?'. 

12. (a, b) 'For no paederast ingratiated-himself-with (made 
content) him [i. e. ' with] Spitama Zarathushtra, nor [did] the Kavi 
on the-temptation]-bridge, [the bridge-like crisis] of-earth when he- 
had-grown in-this house, [or 'when his body* was grown'], (c) 
when they- two-appro ached-to ward him with-regard-to-this with-the- 
filthy power of-the-abdominal-part'. 

13. 'These [devices, or 'therefore'], of-the-faithless-sinner, 
does the-religion of- the-faithful- saint crush verily (b) whose soul 
rages on-the-Bridge of-the- sifting [Judge] which-gives-open-access 
[to the other world?, or 'the soul manifest on the open-' (so how- 
ever with a different text)], (c) by his-own deeds and [with the 
shrieks] of-[his]-tongue reaching [or 'striving-to-reach' (e'er he 
falls)] the-paths of-asha, [as representing the adherents of the Holy 
Law (where those saints pass safely on)] '. The alternatives here 
(see Comm. of G&thas p. 601) do not affect those main religious 
elements which alone interest us in the present work. 

1 a most interesting peculiarity may be present here; this word 
may represent a nam-of 'quisnam 1 widely separated from its l quis-\ 

- Or 'who is designated as fit for the Maga'. 

3 Here the objector has it all his own way. This verse is con- 
sidered so uncertain that totally differing ideas have been found in it; 
see my Gathas, p. 600, 601. 

24 



— 186 — 

14. (a, b) 'No faithful-godly-friends to-the-creatures, [that 
is to say, 'to the people ', or possibly, 'to our laws', 'not faithful 
to the laws'] Karpans; from-the-field cutting-off [or 'not-giving 
(from the field) '] energetic-tillage (arem)* in-the-matter-of-energetic- 
duty** toward-the herd by-their-own-deeds and by-[their]-chanted- 
doctrines, (c) [he] who [is ever one of these] will-deliver these- 
[-chanted-praises ! ] in-his-doctrine at-last in-the abode of-the-lie- 
demon [of our foe] '. For differing shades of opinion see page 602 
of my Gathas. None of them however alter the general sense; 
'The enemy are hostile to field labour, depending upon "misdirected 
actions which will bring them at last to Hell'; the eschatology is 
unmistakeable. On the radical meanings there is little difference 
in opinion possible. ** 'ploughing* work'. 

15. 'Since Zarathushtra designated a-reward to-the-niagavan, 
[i. e. 'to the adherents to the maga' the great Cause (possibly the 
Magianship)] beforehand, (b) Ahura Mazda will-go first 2 into the- 
Abode of-Song, [or of 'Sublimity', i. e. 'Heaven' to bestow them], 
(c) They [the promised advantages] are-designated-as-bestowed 
upon-you by-the-Good Mind [as the Archangel of benevolence in 
Heaven] and by-Asha [as the Archangel of justice] with-beneficial- 
results'. The differences in opinion here (see Comm. page 603) 
do not affect the main ideas. 

16. ' Kavan Vishtaspa had-attained through-[his]-sovereignty, 
[meaning 'on account of his kingly rank'] that [chisti (see below) 
or 'wisdom', i. e. Sophia (a play (or nickname) upon the name of 
Pouruchista, the bride ; see the next strophes)], (b, c) in-accordance- 
with-the-[metric]-feet of-the-good mind [inspired by this attribute 
of Ahura in the minds of the rhythmic and metrical writers], the 
chisti [or 'inspired-insight', 'sophia'] which the-bounteous [accord- 
ing to others the 'holy'] Ahura Mazda conceived in-accordance- 
with-asha [the Sanctity of. His nature and His law: thus is ushtd 
[the 'hosanna' hail of salvation] to be prepared for us, [or 'to be 
announced to us']'. History repeats itself in a curiously interesting 
manner. The puritanical spirit was alive to such a degree that 
there was a passion for 'scripture' (sic) names, whose meaning was 
not yet lost. Eecall the Greek names to the like effect, also the 

1 or 'will deliver the Karpans' judgment'. 

2 with Roth 'Ahura will meet these promises (to fulfil them)'. 



— 187 — 

later English names of the time of the Commonwealth and of the 
Puritans of New England. 

17. 'A blest form [that is to say, an endeared and distin- 
guished person] Frashaoshtra has-with-feeling-( see the intensive)- 
presented [as a relative presents a bride]. (b, c) May Mazda 
Ahura the-sovereign-ruling-one bestow her who is to be-wished-for 
(a choice spirit endeared) to-him for-the-good faith, to-attain to- 
the-desired-acquisition of asha [as holy and steadfast piety in the 
family and community] ', the differences in opinion (see page 604 
Gathas) do not affect the main ideas on the literal wording. 

18. 'That Chisti [Sophia (see above)] Jamaspa Hvogva, the- 
splendid* of- wealth, (b) chooses with-asha, [i.e. 'with holy impulse 
and in pursuance of the religious political interests] obtaining thereby 
this Khshathra [the royal-influence (possibly ' royal succession') of- 
the-Good mind, [i. e. over-the-orthodox population], (c) and-do-thou- 
grant me O-Ahura, what, O-Mazda, they. [i. e. such correct parties], 
shall-receive of-Thee' Jamaspa Hvogva was the Bridegroom who 
chooses Chisti, [the Sophia: but it is quite impossible to mistake 
the genuine 'double sense' in these strophes. The marriage was 
received with religious-patriotic enthusiasm ; and the name Chisti, 
so different from the 'horse '-name Jamaspa and the 'camel-names' 
Frashaoshtra and Zarathushtra, is used in its utmost significance, 
precisely as similar expressions might be used in a catholic crisis, 
or even in a puritan one. 

19. 'This man, O-Maidyoi-maonha Spitama, gains* this [prize, 
see strophe 15] for-us, [or 'gives for this [-one']] (b) [he] knowing-for- 
himself, [i. e. 'learned' possibly 'being (?) known') tkrough-the-Insight, 
[that is to say 'through the Faith] who [is] desiring- after (so) the- 
people' [or 'desiring after life' prospered with religious-political 
advantages], (c) may Mazda tell through-the-laws, [or simply 'the 
laws'] to-us the-better-thing through-the deeds of-life, [that is to 
say, 'the better reward with reference-to, and gained-by, the actions 
of personal life '] '. 

20. 'This [prize, or 'reward' (see strophe 15) of-Yours [be- 
ye] all with-one-desire-willing to-give to us [as] a-blessing ; (b) [be] 
Asha [ready-to-give it] with-a-hymn * together-with-whom [let] 

1 I formerly preferred: 'be they of one mincl to give us hymns 
by which Aramaiti (Devoted Obedience) [is produced] : Also in (c) read 
as alternative: 'they two seek to obtain for us Mazda's help'. Witt 



— 188 — 

Araniaiti [the Devotion of the Seven) also be ready to give it j; (c) 
[they] all (see above)] being-sacrificed-to [and] seeking, [or 'they- 
two-seek']-for-us Mazda's gracious-help'. 

21. 'The man of Aramaiti fa devoted mind 'of the alert 
and ready attention'] he [is] bounteous both in [his] chisti-under- 
standing (recall the undoubted play upon words mentioned above), 
[i. e. both in-his-hallowed-wisdom, his] sacred hymns, and through- 
[his]-action ; (b) through-the-Insight [of the Holy Faith] Asha [as 
the Archangel representing the congregation is] bounteous l } and 
the-Sovereign-Power [also] together-with-the-Good Mind; (c) may 
Mazda grant [it] Ahura; this holy-blessing I-am-imploring'. 

22. '[Him] whose best [-gift] in-accordance- with- Asha [is] 
for-me in-the-Yasna, [the liturgical service with offering] (b) Mazda 
Ahura hath-known, [that is to say, 'this is the final word of all 
my exhortation: 'God hath seen the best gift': and 'God Knows 
the best giver']. [Them] who have-been, and [who now] exist, 
(c) these let-me-worship-with-sacrifice by-their-own names, and 
around[-their altar] I-will-go a-supplicator, [or 'praiser']'. 

one exception the words are of the simplest, the uncertainties arising 
from the seemingly colourless meanings ; our first impression is that 'the 
hymns' are the reward; this of course looks suspiciously 'fine', and 
suspiciously colourless. 

1 or 'let Asha bountifully-bestow the Sovereign-Power [upon 
us] together with-the-G-ood Mind etc.; may Mazda grant [this] 
Ahura . . '. The words are all absolutely simple, while it is hard to 
credit the fine but colourless meaning, it seems however to be in- 
evitable. Was the 'reward' spoken of all along actually to be the 
chisti? the 'holy wisdom'. (Could we even call it 'gnosis'?) This 
seems to me to be too refined to be credible; it was rather the consequences 
of the chisti than the chisti itself: it was 'prosperity in office', 'the 
Authority', etc.'. 



YASNA LIII. 

The marriage song 

The metre here is very irregular. I endeavour merely to 
imitate the rhythm. Some have supposed that the piece was 
written after the death of Zarathushtra because of the past form 
of the word which I render 'was heard'. The 'Zarathushtrian' 
Spitama might also seem an allusion to a past influence. But the 
bride names her father , and she is Zarathushtra' s daughter. 
Younger Spitamas might have been called 'Zarathushtrian' while the 
great person was still in his prime. That his 'prayer was heard' 
at some past crisis does not necessarily imply that he had left that 
state of existence in which supplications were still possible: and 
daughters were married at fifteen years of age. Nothing therefore 
tends to show that Zarathushtra was not both alive and present. 
And nothing could be fresher than the verve of the style of these 
precious fragments where the words are clear: and even sometimes 
where some of them are obscure. That Zarathushtra does not 
speak in the first person hardly militates against his authorship, for 
much here recalls undoubted Zarathushtrian pieces. The marriage 
of his child as that of the leading princely priest could not have 
failed to be an important religious-political occasion; and the 
bard would strike in with allusions to the military struggle which 
was by no means entirely over; and this shows an earlier date. 
Strophes 1 and 2 form an admirable introduction. The transition 
to the marriage occasion was contained in lost verses. 3, 4 and 5 
hang well together ; and 6 and 7 are not at all remote ; the warlike 
close was doubtless originally preceded by some stanzas which had 
dissapp eared even before parts of the later Avesta were written. 
1. We are indeed tempted to reject the word which gives 
us the meaning 'they who deceived Him' in 1, as persons 'given 
back', or 'converted' to Him; for this seems to convey a suspici- 
ously virile idea. It is however quite imperative that it should be 



— 190 — 

used at least in au alternative rendering, for we have distinct signs 
of the 'converting' process elsewhere; cp. Y. 31, 3; recall also the 
' Turanian Friendlies' (cp. Y. 46, 14) who look very much like 
an acquisition from without. 2. Having the fidelity of converts 
or original disciples, the King and his chief nobles would celebrate 
their devotion. The young bride is called ' full-of-knowledge ' like 
the 'Sophias' of other times. Her husband is to be her support 
in holiness; and she is to 'take counsel' with Devotion. 4. She 
will vie with her spouse in every domestic virtue and in every 
honourable sentiment. 5. The priestly Thaliarch then intervenes 
with an address to the bridesmaids making use of suitable ad- 
monitions. 6. He turns now to the assembly with warnings and 
encouragements. He will exorcise the Demon who was especially 
the slave of the Daevas ; and he warns all men and women against 
the evil Vayu, 'the spirit of the air'. 7. Hoping that they will 
come forth as conquerors from temptation, he warns them against 
vice. Having named the deadly spiritual enemies, his polemics 
become inflamed ; 9 and to arouse the chiefs to their duty he recalls 
the successes of the foe. 



- 191 - 

YASNA LTII. 

the best prayer 

His best prayer has been heard, the prayer of Zartushtar 1 
That Ahura may grant him from Bighteousness moved 
The prizes of effort and the joy of a blest life 

Forever and ever, 

Giving those once deceivers 2 as the Good Faith's true learners 
In word and in deed! 

the offerers 

Unto him may they render with mind, words, and actions 
Contentmen to Mazda, pure rites to adore Him 

Kavi Vishthaspa with Frashaoshtra the Spitama 

Zartushtar's* true princes, 

Straight paths they bestowing, and the Faith of the Prophet 
Which Ahura will found. 

the bride 

Him to thee Pouruchista, Haechat-aspian maiden, 

Zartushtar's* 1 young* daughter a Spitami honoured, 
Him the friend of theGoodMind*, of Asha and Mazda, 
May He* as help give thee; 

Counsel well with thy wisdom and saintly devotion ; 
Wisest deeds ever do ! 

she answers 

I will love and vie with him when from father he takes me, 
For the master and peasants and for the blood-kinsman, 
For the pure and the pure ones be the Good Mind's bright 
And mine be the Insight: [blessing; 

May Ahura bestow it for the Good Faith's advancing 

For time without end! 

1 a Parsi form adopted here merely to fit the rhythm. 

2 or with conjectural change of text; 'Giving those who may 
help him'. 



— 192 - 

the Thaliarch and the bridesmaids 

Monitions of marriage I speak to the maidens, 

To you, I who know them; then heed ye my sayings: 

By these laws which I utter strive and obtain ye 

The life of the Good Mind; 

Let each one the other in holiness cherish; 

So your home shall be blest. 

evil influences exorcised 

Thus real are these things, ye men and ye women: 
'gainsttheDrujguidingprogressI 1 guard 1 o'er my faithful; 
Yea, the Druj's foul hatreds I pray from the body. 
To those borne of Vayu poisoned* food marreth life, 

To those deeply evil ; and with these the life mental 

Ye conquer to slay! 

virtue should prevail 

Yes, yours be the recompense, that of this Maga, 

For while the fierce passion from the body enflamed 

There before creepeth down where the spirit of evil 

Eeaches to ruin 

Still ye bring forth your Maga; -so your last word is 'Vayu 5 ! 

And ye cry it in joy 2 . 



the deliverer 

To be foiled are such miscreants in their dishonour 

To be crushed are they each one. Let them shriek in their anger ! 

With Good Kings the slayer let our champion deliver 

With peace to the settlements ; 

Let him rout those betrayers, through' death's chain the 

And swift be the end! [victor 3 ; 

1 see the word-for-word, a radical difficulty just here. 

2 The difficulty here is to decide between two simple but opposed 
opinions; it is either a congratulation at the birth of a good Maga, or 
a warning curse in view of a possible evil Maga as the offspring ot 
vice; see the word for word. Perhaps we might vary even this free 
metrical at the last: 'Thus Yours thou Vayu shall be the last word'. 

:t lit. 'greatest' as in Y. XLIX, 1, meaning the 'prevailer'. 



193 



the end 

With unbelievers the foe 

Thine upholders would banish 
Through the truth-slaying prayer 

of the body estranged. 
Where's then the Lord righteous 

smiting these out of life, 
And from license would hurl them? 
Mazda, Thine is that Kingdom 

where to poor and right-living 
Thou dost give, Lord, the best! 



194 — 



Y. 53. Word-for-word, etc. 

1. 'The best wish [of prayer] was-heard [the wish] of-Zara- 
thushtra (b) of-Spitama*, if to-him [Ahura] shall-give the-attained 
[-objects-of-effort] (c) from-asha [as representing the honour and 
sanctity of individual character, [if] Ahura Mazda [shall give them 
the attained prize] for-duration for- all, a-good-life, [i. e. a beatified 
existence, prosperity], (d) and [if Ahura will give him those] who 
deceived 1 him: and-may-they-learn* the- words and-deeds of-tjie- 
good Eeligion' 1 . 

2. 'So-also to-Him may-they-complete with- [full intention ofj- 
mind, with-words, and-with-deeds (b) contenting-propitiation to- 
Mazda for-adoration, piously [may-they-complete it], and-Yasna-offer- 
ings-with-sacrifice, (c) [may] Kavan-also Vishtaspa, the-Zarathush- 
trian Spitama and-Frashaoshtra [complete such worship], (d) estab- 
lishing straight paths [and] what Eeligion Ahura will establish [as 
that] of ^the-Saoshyarit, [of the one-about-to-bless-us, i. e. 'of the 
princely-prophet *] '. 

3. 'And-him, O-thou Pouru-cista, (the-much-instructed-one 
[well brought up]), the-Haechat-aspian, (b) the-Spit&ma- woman, 
young* of-the-daughters of-Zarathushtra, (c) [him] the-strenuous- 
supporter of-the-good mind [as embodied in God's people, i. e. ' of 
the good Zoroastriah '], of-asha [as the law and constitution], and 
of-Mazda [as supreme over all], (d) to-thee may-[Mazda]-give [him] 
as-a-sheltering-head ! (d) So take-counsel- with thine understanding 
the-most-bounteous [or 'holy'] of-Aramaiti-, [i. e. 'of Devotion']; 
accomplish the-beneficent [deeds]'. 

4. 'Him then will-I-emulate, will-I-choose [lovingly] by- what 
[reason, i* e. since, or 'when'?] of-father he-will-gain [me], (b) 

1 Here we naturally hesitate to accept so advanced an idea as that 
of the 'conversion of former deceivers', plain though the words stand 
in the Zend and also in the Pahlavi. We feel tempted to emend the 
word and to read (cl): 'And may Ahura bestow upon-him even dis- 
ciples*** who may-give*** [contributions to the Cause, and who] will- 
desire-to-perform, [or, 'and who will learn'] the- words and deeds of-the- 
good Religion'. An older rendering was (d): 'And may Ahura grant 
him those who deceived him, and as the learners of the good Religion 
in word and in deed' None of the differing views really touch the main 
ideas at all. Z.'s noble prayer is to be nobly answered; the conversion of 
former guileful foes, if present is merely an added idea. 
2 possibly, '0 ye Saoshyants!' (?). 



— 195 — 

And-to-the-master, to-the-pasture-tillers, and-so to-the-kinsman [prince 
of the blood], (c) to-the-holy-one [that master], to-the-holy-ones 
[these saintly toilers] [be] the-shining [blessing] of- the Good Mind 
[in the good man i. e., such as is fitting for him'] (d) the blessing; 
mine verily [be (?)] the-light(?) [of the mind]; (e) [may Mazda grant 
[it], Ahura for-the-good Faith [possibly 'to the good soul 7 ] for- 
continuance for-all for'. The only obscure word is evidenily a 
mere dependant. But one of the clear ones may be an interpolated 
gloss. The whole meaning is plainly obvious. 

5. 'Monitions to-the-ones-being-conducted ; [i. e. 'to be 
married'] to-the-maidens I-speak, (b) to-you, [I]-knowing [you] and- 
attention do-ye-give. (c) Do-ye-find-out-for-yourselves through-the- 
conscientious-precepts, do -ye- strive- after L the-life which [is that] 
of-the-good mind, (d) With the-asha [as the uprightness of indiv- 
idual character] of-you ['with your honourable fidelity'] let-one the- 
other cherish; for this to-him [or 'to-her'] good-home-life shall-be'. 

6. While we have three or four words here which are doubt- 
ful, and while one line may be detached as a somewhat later, 
though very ancient, interpellation, the strong ideas are all fully 
obvious: 'So those [things] are really-existing, O-men; so, O-women! 
(b) from the-Druj [demon of the foe as] a-guiding-driver-charioteer, 
ye-twain 2 [ye two groups of men and women] do-ye-see 3 promo- 
tion? (c) The-hateful-dispositions of-the-Druj- (demon) I-pray of- 
the-bond 4 from-the-body off: [i. e. I-exorcise them], (d) To-those- 
borne-of-Vayu, let poison 5 reaching-harm [their] happiness; (d) to- 
the-evil-faithless virtue-conquerors ; with-those the-mental 6 life 
ye-slay'. 

1 This wholly dependent word might be replaced by a different 
one meaning ' by-these ', also wholly dependent ; both might be left blank 
and little would be lost. 

Difficulties: 2 The words '0 -ye-twain' may be replaced by two 
wholly different words (NB) giving of course a totally different cast to 
this dependent line. Instead of line b as above; we may change our 
text to: 'as-regards the Druj-demon, [I] who [am] a-guiding-charioteer 
(so figuratively)] a-watching-guard'. 

3 (so with another Zend-text, be it noted) '[as-to] progress (a fre- 
quent gathic idea) (c) I exorcise . .' etc. 

4 the word rendered 'bond' is very awkward, while some other 
kindred idea might replace 'hate'. 

5 Then for 'poisoned food' we may have 'dishonour', or 'poisoned 
honour' (sic); and for 'happiness' 'glory', hardly 'good food'. 

6 Both preferred 'human' to 'mental' life. But the main ideas 
seem little affected. 



— 196 — 

7. Here we have a great difficulty (as so often) with very 
simple words; but it is a choice between two very plain l though 
totally differing renderings ; I give first : ' So-and yours the-reward 
may-be of-this Maga [the Holy Cause], (b) while-yet [lit 'so-long- 
as'] the azhu ['the distorting (or 'convulsing') venereal passion'] 
standing-in-the-heart in-the-root of-the-two-thighs (c) before-and 
going-down and-down where the-spirit of-the-evil (d) may-reach 
before; (e) [on the contrary] ye bring-forth the maga-[child, i. e.- 
a-legitimate-offspring-and-princely-child-of-the-Faith, the Holy Cause]; 
So yours: 'O-Vayu' 1 shall-be the-last [or 'at-last'] the-word'. 

8. Once more, with a few subordinate obscurities, the main 
ideas are clear; and as strong as they are lucid: 'In-view-of- those 
[things let] the malefactors be to-be-foiled, [i. e, ' given-up-to- 
stratagem'], (b) and-to-be-extinguished (so, figuratively) all: let- 
them-shriek up [or 'on'], (c) Through good-kings let-four champion] 
give up even the-bloody smiter, and-peace with-these [things] to-the- 
houses, [and] to-the-villages" (d) let-him-attack those deceivers [or 
'traitors'], he on-account-of-the-chain of-death, [i. e. 'because he 
binds with a deadly chain'] the-greatest [the conqueror]; (e) and- 
quick let-it-be!'. 

9. Once again the uncertainties fall in the subordinate parts, 
and scarcely touch the fine denunciation: 'Through- evil-believers 
the-tormentor renders Thy hero-nourishers**, [i. e. patrons] banished 
[or 'isolated'] (b) through-the duty-conquering prayer of-the-repro- 
bate: '(c) Where [is] the-holy lord who would-smite these from-life 
and from-going-at-will? (d) But, O-Mazda, Thine [is] the-Kingly- 
Power by-which Thou-givest to-the-right-living poor the-better- 
[thing]'. 

1 Vayu may be taken in an evil sense, as he was the God of the 
wind and sometimes, 'evil', while again sometimes 'good'. The word 
may have been uttered in triumph; and really seems to be a proper 
name. The other translation would simply take 'reward' in the sense 
of 'reward for the evil (rather difficult!)', and makes the whole strophe 
a rebuke to the evil element among those who were addressed. In this 
case the last 'maga' must also be taken in an evil (?) sense which 
would be very difficult indeed, as 'Maga' was a most sacred idea. I should 
say that Roth before he had heard of the translation for 'b' used to 
render 'seated in the fundamental character of the two companions'; 
but no one would hold to such a view at present. 

^» 



A study of the 
Five Zarathushtrian (Zoroastrian) 

Gathas, 

with 

text, translations, etc, 

(being the first attempt as yet ever made to treat the subject with full 

exhaustion of materials) , 

i. e. with the 

Pahlavi translation for the first time edited with collation of manuscripts, 
and now prepared from all the known codices, also deciphered, and 
for the first time translated in its entirety into a European language, 

with 

Neryosangh's Sanskrit text edited with the collation of five MSS., 
and with a first translation, 

also 

with the Persian text contained in Codex 12 b of the Munich Collection 
edited, transliterated, corrected and collated 

together with 

a commentary, and dictionary, 

being the literary apparatus and argument to the translation of the Gathas 
in the XXXI st volume of the Sacred Books of the East, 

by 

Lawrence H. Mills, D.D., Hon. M. A., 

Professor of Zend Philology in the University of Oxford. 

PART V, DICTIONARY 

(PARTS I-IV, YASNAXXVIII-XXXIV, XLIII— LI,LIII : COMM. 192—94) 

Published with a subvention from the Secretary of State for India in Council (of Her 

Britannic Majesty's Government), and also with that of the Trustees of the Sir 

J. Jejeebhoy Translation Fund of Bombay. 



1892 — 1894. 



LI. 3, 4. 345 

Skuma Balmiaii niyayiskn [hi\i= band (sic)] dehad [] sud; [ku, [ku = agh (sic)] jadan- 
goi kimaud, wa sud kunand # 



Free. tr. They are gathering to hear You, by Your deeds ever guarded 
Lord! ami Truth! with the words from the tongue of Good Meaning 

Of whose words the inspirer Thou, Mazda ! art foremost 






the Good Mind (c), Thou, Auharmazd! [who] art a demonstrator [to me] be- 
fore those; [that is, Thou would'st * provide, or provide Thou, the matter 
of the pious with * 1 a sign for me before the Ameshospends]. # l Or as (?) 

Ner's. sansk text. Yat Te ayam labhah sarve pracharanti cubhena 
karmana. Te karmana adhipatyam 1 bhavet; [kila 'ham 2 papasya punyasya 
lekhyakaiii 3 karomi]. (b) Svamin ! parisphutam yat Yushmakam jihvaya [-aya] 
vachanani Uttamena Manasa [janami] (c), yesharii Tvahi, Svamin! purvam 
prakrishtam datiiii prithak karoti [-oshi]; [kila, yat Amicaspindanam kimchit 
suvyaparena purvam Tvaya datih srishtih krita], 1 both diff. slightly. 2 c. 3 P. 

Ner. transl. All are advancing forward to acquire this which is 
Thine acquisition through good action. Let therefore Thy sovereignty be 
such as is actual; that is, a sovereignty in deeds; [that is, I say l aW for I 
am making a record of sin and of righteousness], (b) Clearly*, OLord! do I 
understand through the Best Mind the words uttered by Your tongue 
(c), the bestowal of which, Lord! Thou first producest apart; [that is, 
what w r as the interest of the Amigaspindas through, or on account of, pious 
conduct was a gift and creation first produced by Thee]. * Or 'clearly uttered'. 

Parsi-persian Ms. trit. [Digaran =■ zakan] an i [] Skuma [ [] [kkoski = Jchunscmdi 
(sic)] i Skuma [az = mm]] skimidar an kam-raftan [kunad = vdgdnd (sic)] ML [] 
kuniskn [Din = Bin] sardar [Skunia = JRakum] [pak == pavan] kast ; [ku, pak [wa = -] gaua 
wa kirfak shumar kunad ('?)] (b) Orniuzd wa Ardebakiskt ! kik tan an i [ ] zaban sakkun 
pak [] [danam = anitdnam] # (c) Kik am az oskan Tu, Orniuzd! awwal fraz khaslat 
kasti; [kum az Amskospendan [wa =— ] ckiz i nek awwal Tu pak khaslat bill [] [kunand 
= vdgunand]] # 

Free, tr. Where stands then the thrift-lord near the zealous for favour ? 
Where comes too the Right? Where devotion the bounteous? 

Whither cometh the Good Mind? Whence, Mazda! Thy Kingdom? 

Verbatim, transl. Ubi [i. e. unde] pie-strenui [-nuum] apud [stabit] 

nutrimenti-dominus [id est, dominus abundantiam impertiens]? Ubi misericordiae- 
causa [unquam] stabat [-bit] ille [id est, ad misericordiam viro pio tribuen- 
dam]? (b) Ubi venientes] sint Sanctitas [et consocii ejus]? Ubi benigna 

44 



346 LI. 4, 5. 



Pietas (proinpta mens)? (c) Ubi Mens optima? Ubi Tua regimina, Magni- 
donator? 

Pahl. text, translit. Aigh bimdak sardarih? [Rado i 1 Dino burdarano 
aigh sardarih bundak? Aigh jinak 2 kardano 3 ]? Aigh amurzishn satuned? 
[Aigh zak mozd [i] minavad? Aigh jinak yekavimimed] ? (b) Aigh yamtunishn 
t 2 Aharayih? Aigh Ashavahishto ? [Aigh jinak 2 ?] 4 Aigh Spendarmad? 
(c) Aigh 2 va 5 Vohumanopahlum? Aigh liana 5 i^ 2 Lak khudayih 2 , Auharmazd? 
1 DJ. ins. 2 S ee P. 3 DJ. cliff, poss. for kardinafid. 4 DJ. ins. va. 5 DJ. om. va. 

Pahl. transl. Where is the perfect chieftainship? [Where is the perfect 
chieftainship of the chief of the supporters of the Religion? Where is the produc- 
tion of its place (or, where is the place to effect it?)] Where does forgiveness 
come from; [That is, the reward of* the spirits, where is its place?] 
(b) Whence is the coming of Righteousness? And where is Ashavahisht? 
[Where is his place?] Where is Spendarmad? (c) Where is Vohuman, the 
excellent # ? Where is this Thy sovereignty, Auharmazd ! w Or 'heaven 1 . 

Ner's. sansk. text. Kathaih sampurnam 1 adhipatyam [sadguravah? 
Dinivahikah santi. Kathaih adhipatyam sariipiirnasthane kritam]; yat 
sarve samarachanam pracharanti? [Kathaih adhipatyam sampurnasthane 

•^^"•^^♦^^o^tV^C*^ I ^GuW'B&Bi'i&^V^&^^l? 5 Text. 

Trlit. Vispa ta peresas yatha Ashad hacha gam vidad 

Vastryo skyaothanais ereshvo has hukhratus nemahha 
Ye dathaeibyo eres ratum khshayas ashavao chista. 

Verbatim, transl. Omnia ea rogans [est ille] quo-modo [ex] Sanctitate 
(ex) bovem obtineat # (b) agricola factis [(vel suis actionibus)] Justus ens 
(sic), [et] de-bono-sagax [in-] laude [ejus] (c), [Eum] qui creaturis * [rebus 
creatis] recte legem [ut] regnans sanctus designavit (vel constituit). 

Pahl. text, translit. Harvispb 1 zaki 2 pursih 1 , miinat aetuno min Aharayih 
avakih gospendan 1 vindishno, [aighat 3 levatman 4 kar va kirfak kardano 5 
gospendan yehevuncd]. (b) Mun varzidar pavan kunislmo rasto, [pavan huz- 
vano °| hu-khirad 7 homanad pavan niyayishno; [ash min valman i 2 hu-khirado, 
Auharmazd! aito niyayishno aighash nacliikih padash vadunyen] (c), mun da- 
hishno avo valman i 1 rasto rado, pavan shalitaih; [aigh, pavan padakhshahih 



LI. 4, 5. 347 

akarot? Kathaiii ayaiii prasadah svargasthane aste?]. (b) Kathaiii yah 
prapnoti punyaih [yat parisphutam sthane] prithivyam sampurnamanasa ? 
(c) Kathaiii Bahmanasya utkrishtabhuvanam 1 ? Kathaiii 2 Tvaiii raja 1 , Maha- 
jfianin, Svamin ? 'C, 2 p. C orr. J. 3 J. 4 have kila (?). 

Ner. transl. How does the sovereignty become perfect; [how are 
the good dasturs, the upholders of the Din? That is, how is the 
sovereignty established in that place of perfection when all are approach- 
ing the purification ('? sic)? [How did one ever produce the sovereignty 
in the place of perfection? That is, how is this true reward provided on the 
celestial way (in heaven)]? (b) And how does he reach us who is coming 
[as manifest] righteousness, [in this place], on the earth, and with a perfect 
mind? (c) How is the heaven (the excellent world) of Bahmana constituted? 
How, Lord, the Great Wise Onel art Thou our king? 

Parsi-persian Ms. trlt. Ku bund(ah) sardari [sahib + rad, i Din burdaran; ku sar- 
dari buna' (?) [kudam = Tcuddm (sic) ?] Ku jai [kam = Mm] kunand] ? Ku [pavan] 
bakhshidau rawad? [Ku an i lirazd i minu? Ku jai ested?] # (b) Ku rasidan [pali = 
Sawab?]. Ku Ardibabisht? [Ku jai [bast = hast]? Ku Sfendariuad ? [Kudaiu jai = 
Jcuddni jindTc] * (c) Ku [] [jai = jindk] i Baliman i bulaud? Ku in i [} Tu kbudai 
[e = ae], Ormuzd? % 



Free. tr. This all asks the tiller how through Truth kine* to gain him. 

Wise in praise ever is he, ever upright in actions. 

Laws for creatures most righteous justly ruling He giveth! 
zish aito tanti bara avo Aerpatano yehabuned]. Ash pavan Aharayih far- 
zanakih; [aigh, farjam i mindavam pavan frarunih bara khavituned]. 

1 So DJ. 2 DJ. om. 3 DJ. and P. 4 DJ. P. and Ner's. orig. 5 DJ. cliff. G DJ. 
0111. va. 

Pahl. transl. All that thou * askest, and which [is thus asked by 
thee] through the help of Aharayih is the acquisition of the herds ; [that is 
the herd becomes thine together with (or in) the fulfilment of duty and charity]. 

(b) Let the tiller, who is just in his action and wise [in his speech #], abide 
in praise, [for his, from his good wisdom, is the praise of Auharmazd ! ; that 
is, they will afford him happiness thereby, and as a reward for it]. 

(c) And his (lit. whose) giving in the sovereignty is for the righteous spiritual 
master; [that is, in the sovereignty which is established through his instru- 
mentality he will give his body to the Herbads]; and thus it is that he has 
wisdom through his righteousness; [that is, he will understand the conclu- 
sion of the matter through his piety]. 

Ner's. sansk. text. Sarvesham yat yatha evam punyam kathamchit 
gavarii pacunam labdhim [samaiii karyena punyena kurvanti] (b) yat sama- 



348 LI. 5, 6. 

charaniyam karma , saralaya [jihvaya] subuddhya pranamah karaniyam [-ah] 
[subuddhya Svaminah pranamarii 1 kuryat; kila, tasya Svami gubharii kurute]. 
(c) Yo datim satyena sadgirrum dharayet [abhilasham kuryat. Kila, yat 
rajyam atra yidyate taninh 1 Ervadanam 2 dadyat 2 ] yat tat punyaih nirvane; 
[kila, nirvane kimchit 1 suvyaparam 1 janiyat 2 ]. * c. 2 p. 

Ner. transl. As of all,. so in a certain righteous way, [they are 
making] an acquisition of cattle and flocks and [i. e. they do this with 
righteous action], (b) For the deed most solemnly to be accom- 
plished by them, that is, the worship, is to be performed with proper [voice *], 
and with wisdom; [that is, let the worshipper perform the worship of the 
Lord with wisdom ; that is , the Lord effects good for him as a reward for 
it; hence it is performed with wisdom], (c) And let him who possesses 

.P^^i/oaw/auI^.j^^-^^^^W I '^ i i3'" l 0>fO , * A, 9«4 JJ O , - u i?*{J A 6 Text. 

Trlit. Ye vahyo vanheus dazdi, yascha hoi varai radad 
Ahuro Khshathra Mazdao, ad ahmai akad ashyo 
Ye hoi noid vi-daiti, apeme ahheus urvaese! 

Verbatim, transl. Qui [praemium] melius boni [-no] dat, [et] qui(que) 
ei [agricolae *] delectui, [id est, secundum optationem religiosam ejus] 
largiatur [-ietur] (b) [est] Dominus (vivus) [per] Regno [-lium] * Magni- 
donator sic [etiam eodem modo dat; i. e. infligit Dominus] huic [viro sce- 
lesto supplicium] malo pejus (c), [ei] qui Illi-ipsi non [i. e. nihil] offert, [et 
hoc damnum ei] in ultimo mundi [vel vitae] exitu [imponit]. 

# Fieri potest ut sit agricola qui sic secundum Domini delectum largiatur (vide 
quintum versum). Seel turn necesse esset verba alia supplerentur. 

Pahl. text, translit. Mun shapir avo valman i 1 shapir yehabuned 
[mozd] ; va munich avo valman pavan kamako radih yehabuned, [avo valman 
Auharmazcl] (b) pavan zak i Auharmazd khudayih 2 , aetuno zak i 1 avo 
valman i vaclak 1 [Aharmoko 3 ] saritarih; [aigh mun 4 kardo 1 ^ 4 valman 5 pa- 
dafras vadiinand 5 ] (c), mun avo valman la 6 bara 4 yehabuni-ait 4 vad avo zak i 
afdum ahvano vardishno; [aighash, vad tanu i pasino padafras bundak bara 
la 7 vadunyen]. x DJ. ins. 1. 2 DJ. spells diff. 3 DJ. ins. va. 4 See P. ins. 
5 DJ. and P. 6 P. rai. 7 P. 0111. 

Pahl. transl. Whoever gives good to him who is good; [that is, 
gives him a reward], and who also bestows bounty upon him with the 



LI. 5, 6. 349 

that gift, viz, the good Dastur, through his truthfulness [perform the request. 
That is, when the the heavenly kingdom is found, or comes, here, let him then 
bestow himself (his body) upon * the Ervads] for this is righteousness in the 
end; [that is, let him understand something which is a pious work* 1 in 
vieiv of the end]. #* Possibly ''through pious action' (adverbially). 

Parsi-persian Ms. trlt. Tainam an i pursi kiyat aedfm az Sawab madad, gosfendan 
hasil kardan; [ku [-t=-at] [awa = rodman] kar wa kirfah kardan, gosfend [an=-] 
bashad]* (b) Kih varzidar pah kunishn rast, pah aw (sic pro awa, vel ada?) nek-khirad [] 
[hast = Jidmiind] pah niyayishn; [u az u i nek-khirad, Orinuzd! hast [wa = va] 
niyayishn [kusk neki padash kunand] # (c) Kill [ ] -shan = -shdn] an u i rast rad, 
pah padishahi; [ku, pah padishahi zish (?) hast, tan [pah (pro bih) [— bana] 
an herbadistan dehad,] ash pah Sawab danai; [ku, akhir i chiz pah neki bih 
danad] *:;< 



Free. tr. Who than good better giveth, He who gives to one's choices 
Is the Lord through his Kingdom; but him worse than the evil 

Who no good portion bringeth doth He give in life's ending! 

liberality of a desire, and not merely because he is under a necessity [to that 
one who is Auharmazd(or,to him A. gives™ correspondingly in return)] (b) through 
that which is Auharmazd's sovereignty, and that which is enacted for him whose 
is the wickedness of the evil Aharmok is also regulated thus , [that is , they 
shall execute with equal strictness the chastisement upon him who has com- 
mitted the Aharmolx^s sin], (c) But this will not be fully inflicted upon him* x 
before the last changing in the world ; [that is , they shall not execute this 
punishment upon him in its full degree, until the later body]. 

* x Or' by whom to that one (i. e. Auharinazd) it is not given, during, or until, (?) 

Ner's. sansk. text. Yah uttamanam uttamatvam dadyat [prasadaiii- 
cha] asya abhilasho dakshinaya [-aya] diyate, [Svamin !] (b) Svamin ! rajyam, 
MahajMnin! asmakam dadyat, asya nikrishta-aharmanasya (?) ^ nikrishtatar- 
am^kuryat; [asya nigraham[-o] vidhiyate] (c), vat [nikrishtasya 2 ] na dadyat 
yavat asau nirvane antar bhuvane paribhramati , [Mia, yavat tanoh aksha- 
yatvam nigraham 3 sampurnam na akarot]. # J So meaning. 2 c. 3 P. 

Ner. transl. The wish of him who may grant the highest good of, 
that is, to, the best (the good) [as a reward] is granted with bountimlness, 
[0 Lord!] (b) And let him grant our sovereignty to us, Great Wise One, 
the Lord ! And let him render that of the base Aharmana more base [for his 
punishment is effected, or appointed], (c) And this (lit. which) let him not 
render [to the base] as long as until the issue arrives* (so meaning) in the 
end within the world, [that is, until the indestructibility of the body he did not 
make (that is, they will not have made) his punishment complete]. 



350 LI. 7, 8. 

Parsi-persian Ms. trlt. Kill veh an ii i vek dehad [muzd], wa kih ham an u, pah 
kamak, sakkawat(i) dehad, [an ii i Ormnzd] i'? (b) Pah an i Ormnzd khudai aedim an i 
an ii i bad Asmogh badtari ; [ku, [ ] [az = mm] kardan [Ormnzd a war = A. madam] , 



.JJJU.13 



p>)x»)>.ui))*xQ* j kt^V*G£&f)H3**k6*4**»** % Text. 



o°oj 



Trlit. Daidi moi ye Gam tasho apascha, urvaraoscha, 

Ameretata Haurvata, spenista mainyu, Mazda! 

Tevishi utayuiti Mananha Vohu senhe! 

Verbatim, transl. Da Hiihi [0 Tu] qui Bovem formabas [creavisti], 
aquasque, arbores-herbasque (b), Immortalitates -duas Salubritates-[has]- 
duas, beneficentissime Spiritus, Magni-donator ! (c) vires-duas c.ontinuas* 
-duas [et per] Mente [-em] Bona [-am] in - sacra -[Tua] - doctrina [has 
duas da] ! # Vel aeternas. 

Pahl. text, translit. Yehabunai avo li [mozd va 1 padadahishno] miin 
Gospend tashidar 2 [homanih] va 3 maya va hurvarich 4 (i), [tashidar homanih] 
(b) Amerodad va 5 Haurvadadich 6 [tashidar homanih] afzunik 7 minavad i 
Auharmazd! (c) Va 8 tukhshishno* 9 tubanikihach 10 [tashidar homanih] mun 
pavan Vohuman amiikhtishno (sic) [aigh, amat pavan frarimoih amukhto 
yekavmiuned 7 avo nafshman shayad kardano 11 ]. 

1 DJ. and P. ins. 2 DJ. and P. and P. ins. Lak. 3 P. ins. va. DJ. om. ich. 
4 P. ins. ich. 5 DJ. om. 6 DJ. om. i. DJ. and P. ins. ich. 7 DJ. diff. letters. 8 P. 
om. 9 P. ins. va. 10 Sp. and P., 'ch. " DJ. kardo; Sp. and P. as above. 

Pahl. transl. Give me [the recompense, and the reward], Thou who 
[ art] the Herd's maker ! [and who art also the creator] of the water and the 
plants ! (b) Amerodad's and Haurvadad's maker also [Thou art], bountiful 
Spirit, Auharmazd! (c) Of powerful labour [Thou art also the originator], 

.pijjjj>;£.jwJ^^.^^>(wZ? | i^iJg.l«JJ^/yii^.J4^^5♦^ 1, & Text. 

Trlit. Ad zi Toi vakhshya, Mazda! vidushe zi na mruyad! 
Yyad akoya dregvaite; ustfi ye Ashem dadre. 

IIvu zi Mathra skyato ye vidushe mravaiti. 



LI. 7, 8. 351 

u padafrah [ ] [kuuancl = -] (c) ; kih and [ ] [ra ■= rd] bih [nah = la] [kkwahad = dabii- 
nishn] ta an an i ahir jihan [] gardishn; [Msh ta tan i pasin padafrah buna' (sic vid, 
vel bimda') bih [ ] kunand : [gardislm (?) = vardishn] ] # 

Free. tr. Give me Thou who art maker of kine, plants, and waters 
Immortality , Mazda ! give too Health, Spirit bounteous ! 

Give me both lasting powers through the Good Mind in doctrine! 

whose teaching is through Vohuman ; [that is, when anything has been taught in 
piety, it is also necessary to make it one's own, or to fulfil it of, or for, one's 
self (that is, with energetic labour, and of one's own good mind).] 

Ner's. sansk. text. Dehi mahyam [prasadam prasadapuritam] yat gavam 
ghatayita 'si, apaihcha vanaspatinam 1 [ghatayita 'si], (b) Amirdada-[vanaspati- 
pateh * 2 ] Amirdada-[apahi * 2 pateh anayocxha ghatayita 'si], adricjamurte 1 , 
Mahajhanin! (c) Adhyavasayagcha [-asya] [ghatayita 'si] gaktimatah 1 ; [ghata- 
yita 'si 3 ] Manasa 'pi Uttamena gikhsham ; [kila yat tat sadvyaparinya 4 
gikshaya aste yat svadhinam cakyate kartum]. 1 C. s « s2 So meaning. 3 P. 4 J. 3 . 

Ner. transl. Give me [the reward that is full of grace] for Thou art 
the maker of cattle, [and Thou art also the maker] of the waters and trees. 
(b) [Give me the reward of Amirdada [the tree , or the Lord of the tree,] 
and of Amirdada [lord of waters, for Thou art the maker of these both], Spirit ! 
the Great Wise One, the Lord ! (c) [Thou art also the institute (?)] of capable 
and studious zeal. [Thou didst create likewise] the doctrine by means of the Good 
Mind, [that is, when that which it is possible * 1 to make one's own, or do of 
one's self,'» <2 is produced through commendably zealous study]. 

-* 1 Meaning* 'necessary'. * 2 110 t 'to make one's own'. 

Parsi-persian Ms. trlt. Delri an man [mnzd [wa = va] badlali 4- dahishn] , kill 
gosfend peda-knnandah [Tu [hasti] [wa = — ] aw wa nrwar [ham = ich] [tashidar hasti] % 
(b) Amerdad Ava Khordad [ham =r ich] [peda-knnandah hasti] , # afzhni Minn i 
Ormuzd! (c) [] knshishn [wa = va] tnwaniha ham [= aj (? ach)] [peda-kimandah 
hasti], kih pahBahman amnkhtan; [kii, .kih pah neki amukht ested, an khwesh sliayad 
kardan] # 

Free. tr. For Thee, Lord! will I speak, to the wise let men tell it: 
For the wicked are sorrows; but for Truth's friend is glory. 

In Thy Word he rejoiceth, he who speaks to the wiser. 

Verbatim, transl. Ergo [earn doctrinam] enim [pro] Tibi [Te] loquar, 
Magni-donator ! [Viro] scienti enim vir [id] dicat (b) quod [quae] res-noxiae * 1 
[sint] scelesto, [sed quod] salus [sit ei] qui Sanctitatem sustinuit (c), ille (ipse) 
enim [per] Sacrum-rationis-verbo [-uml gaudio-affectus-est * 2 qui [id viro-] 
scienti dicit. #'i Potest verti 'cnm-noxia' (?). % 2 delectans fuit. 



352 LI. 8, 9 

Pahl. text, translit. Maman aetuno liana i Lak gobishno, Auharmazd ! 
[Dino iLak] amatash zak i 1 akas gabra yemaleluned 2 [i 3 danak 4 ] (b)Zadar 
i darvandan 5 , va pavan nadukik 6 Aharayih darishn, [yehevimed, pavan avi- 
bimth] (c), maman zak 7 Mansar 8 asanih, amatash zak akas yemaleluned 
[danak 4 ]. 1 P. ins. danak. 2 P. ins. min. 3 DJ. ins. 4 P. -kill. 5 DJ. darvand. 
6 DJ. and P. om. va. 7 DJ. om. i. 8 P. ins. riiban min. 

Pahl.transl. For thus as this Thy word, Auharmazd! [Thy Religion], when 
the intelligent [and learned] man speaks it, or by it. (b) And thus [he becomes] 
a smiter of the wicked and a maintainer * (or a possessing (sic) ) of righteous- 
ness undisturbed in-* 1 his happiness [through his fearlessness] (c) ; for that Man- 
thra is* 2 a gratification, when he who is versed in it speaks it [with learning]. 

w 1 Hardly 'through goodness', w 2 not necessarily genitive here. 

Ner's. sansk. text. Yat evaih Tava 1 vachanani, MahajMnin! [Dinih 
TeJ yasya suprabuddheh manushyasya vaktavyam [jnaninah] (b); yo nihanta 

Trlit. Yam khshnutem ranoibya dao Thwa athra sukhra, Mazda! 
Ayanha khshusta aibi ahvahii dakhstem davoi 

Rashayahhe dregvantem savayo ashavanem. 

Verbatim, transl. Quam [quod] acumen*"' 1 [mentis] certantibus* -duobus(?) 
dedisti Tuo Igne splendido [et nitenti], Magni-donator ! (b) [per] ferro [-rum] 
fuso [-sum] in mundis [ad] telum, [vel signum] dationi [dandum] ; (c) [ad *] vul- 
nerare [-randum] scelestum [viro sancto] benefacias (sanctum), ft 1 satisfactionem (?). 

Pahl. text, translit. Mun shnakhtarih 1 avo patkardaran yehabuned; 
[aigh, bukht i airid 2 * pedak vadunyen yehabuned] hana i Lak atash i 3 
sukhar, Auharmazd! (b) asino i 3 vadakht 4 madam 5 kola II (do) ahvano, yez- 
bekhunishno yehabuned; [zak i pasakhto 6 pavan tanu i pasino]. (c) Resh- 
ined darvandan, sudined aharubano. 

1 DJ. and P. -rili. 2 DJ. airikht (W). 3 DJ. ins. i. 4 DJ. and P. vadakht. 
5 P. ins. pavan. 6 so P.DJ. cliff, pavan sakht (?) 

Pahl. transl. He who gives intelligence to the combatants [they, that is, 
such persons shall make the secure and the undefiled (? or the defiled) evi- 



A DICTIONARY 

of the 

GATHIC LANGUAGE 

of the 

ZEND A V E S T -A, 

being 

Part. Vth (or vol. Ill) 

of a . 

Study of the Five Zarathushtrian Gathas 

by 
Lawrence H. Mills D.D., Hon. M. A. 

Professor of Zend Philology in the University of Oxford. 



1900. 



gj|i»> — i«(joi»> 



89 



gen. s. iijjo i =>00*- u (20 , > lat. av. 

gen. s. my-m MpuQey >, y. 33, 14; 

dicti, vel hymni ; so y. 45, 8. 

nom., or ace. pi. jw^o^/y), y. 43, 5, 

verba hymni: y. 44. 8; 45, 2; 
53, 1. 

inst. pi. ^jjw^^>,y. 28, 6; 

43, 11; 44, 10; 46, 14; 47, 2; 
51, 3, 21; 53, 2; verbis hymnis; 

abl. pi. 4 JJ J ,> 4(20'> * at - av - 

gen. pi. G£\»(°Jy> * » 

superl. (adj.) ^W-efiOO „ „ 

n. s. nt. G{C£^(2(^> n n } 

pahl. sakhun; milayd ; Ner. with 
forms of vachas, etc.; pers. saklmn; 

cp. ind. ukthd; but £ is difficult if 
genuine (?) and original (?) on 
account of the sonant g ; I am 
tempted to suspect a comp., 
<"*£ + 0*> (originally AM^+iiS^,)), 

cp.foretym. jjjj#; for form jjjij(a<oWj; 

vagvand; etc. or read u&Jy). 

tQ&y, see gjyul?. 

)- u £Cp'>; enlightener (?), giving 
light to (?), illustrans(?); otherwise 
increaser, so well possibly, auctor, 
increasing (the light) of days; 

n. s. m. JW£C<^>, y. 50, 10, 

illustrans, vel auctor; 



dat. s. m. fO\fwy^f ^ a ^ av * 

n. pi. 4|^CO^^ I- 46 > 3 > 

illustrantes, vel augentes, auctores ; 
the pahl. trlr. at y. 50, 10 renders 
hosh pointing to vas, ush, uccha; Ner. 
caitanyam with meaning 'carried 
over', but still to vas as the root. 
But may not the meaning in these 
connections be 'enlighteners' from 
the idea of the ' increase' of light ?. 

Unless we can understand an {*0pO 

to equal mo> = 'to shine', I should 

think that we should be obliged to 
fall back on the etymology of the 
pahl. trlr. at y. 46, 3 which is 
vakhshinidar ; Ner. has however 
vikdgayitro there, which seems to 
point to the idea of 'causing to 
shine' with both root and form 
correct. [And this brings me to 
one more of those discussions which 
are so indispensable (if we are 
ever to begin to study the gathas 
seriously). We should at first sight 
and perhaps ultimately seize upon 
this vikdgayati of Ner.'s, as one 
more case to prove the valuable 
intimations which may lurk in Ner., 
as well as in his original, (some 
differing Ms. of the pahl. and its 
trls. the parsi-pers. versions of his 
day). But an objection arises to the 
effect that Ner. repeats a form of 

kdg where the orig. form of (Hyy^l^ 

means beyond any doubt, 'increase', 
12 



90 



^^■ j )C"voc4 , > — V'vei*' 



and not 'lighten'; cp. y. 31, 6, vakhshat 
uii^3>p>i)^ 7 pahl. vakhshed; Ner. 

vikdgayaft; y. 31, 7, $**jtoJy>) 
pahl. vakhshmed; Ner. vikdgayat; 
y.34, 11, ^-^O^; pahl. vakhshed; 
Ner. vikdcayati; see also y. 10, 6. 
To which the answer may be made 
that his usage is not at all uniform 
in this particular, for he by no 
means always renders forms of 

tpO >*l? = 'to increase' by forms of 
kdg as cited above; see y. 33, 10 
rendered hyvardaga; y.44, 3, where 

4S?*)0*±JH}iy>* i s rendered by vakh- 
shed, and this by unmilati ; y . 48, 6, 
where wgyyulp is rendered by 

the pahl. vakhsMndd, and this by 
vrddhir bhuydt. Here are half of 
the occurrences circa not rendered 
by forms of kdc. To this we 
might perhaps add further that 
the use of kdc is correct here in 

rendering )."£Op>>, but that it was 
erroneously imitated in those places 
where POp*), or flyjyug most cer- 
tainly cannot mean 'enlighten'. 
But all things considered I am 
suspicious of this so highly intel- 
ligent translation by Ner. of 

4) JW £Op'> by vikdcayitrah as 'en- 
lighteners'. I fear that Ner. really 
meant no more at y. 46, 3 than 
at y.31, 6, 7; 34, 11; y. 10, 6, etc.; 



he may well have meant by his kdg 
to describe the effect of the 'increas- 
ing', the ideas of 'light' and 'abun- 
dance' being assimilated.] 

(so)^^^jj^4(3^>, y. 44, 3; 3d s. 
ind. act. of the stemjjjj H^O*) from 
jWyu/^ (which see), increases, 

crescit; so the pahl. trlr. first re- 
cognised with vakhshed; Ner. un- 
milati; pers. afzdyad. 

(so)iuw^^»>, y. 33, 10; 2d s. 

jmper. act. of Qxy*!?, fc QQO? 
tncrease thou, fac - ut - crescat ; so 
*he pahl. trlr. first recognised as 
o root and form with vakhshindi; 
Ner. vardhaya; pers. ziyddah-ktint. 

(so) 4'^J^OO , >;y-31, 7; 2ds.improp. 

conj. of stem JiJjM^^y) of wyjyxlg 

(which see); the pahl. trlr. may 
well have seen a second pers. here 
(pi. for sg.): but it is safer to say 
that the last pahl. trlr. was un- 
certain as to the form, his vakh- 
shined may be either second pi. or 
3d sg. Ner. however renders the 
pahl. as a 3d sg. with his curious 
vikdgayat, as to which see on 

k\ JAi {Hyy>7 pers. afzunad. But that 
the pahl. trlr. was able to render 
a 2d sg. imperf. (or improp. 
conj. in other places) quite as well 
as a 2d sg. imper. is (as is usual 
in similar occurrences) obvious from 



- ^u — 



such places as y. 28, 7 3^>_.tt£tt>j 
= a/am yehabundi (notice however 
at the place his curious alternative 

trl. for the termination <J^-£— (sic!), 
a stdyiddr being scrupulously added 
to account for every possibility); 

see 4^^K^Ustinctly recognised as 
a 2<*sg. at y. 43, 12 by aighat . . . 
ydmtunishno; so x^ijj/g in the 
same line, with however a free trlr. 
tdno . . . guft; but see Ner.'s sg. 
avocah. We might indeed (with some 
approach to the usual fatuity) say 

that this recognition of 4 iiJJ & ^J 
the pahl. trlr. was merely the re- 
cognition of the necessity for a 2d 
person; but see such passages as 

y. 70, 72 (Sp.) where ^>jjj»juj/.tf 
is rendered by srdyih (?) and bard 
yemaUlunih; so also I should have 

explained the trl. of 4fcJb9j^3^3 

at y. 44, 15; lak . . . nikezid(?)- : 
see Ner/s tvayd . . . prdr°, etc. 

jj;^ strong; mighty, formi- 
dable (?), robustus, etc. ; 
n. s. m. uj>.£jj/a> lat. av. 



n. s. m. 



ace. s. m. 



inst. s. m. jjjjjj/o) 
dat. s. m. Jju/o> 



» n 



XftfiiiHf) 91 

(jjjjq)* =))00 liJ /5>^ (? is a 

false decipherment for flj here 

(°i*jj^»° =) ufifwy*)^ lat. av. 
n. pi. m. (n. s. f.) */^ „ „ 
ace. pi. m. Q2$fr^ y * 50; 7; 
gen. pi. m. f. C^)*/^) ^ at - av - 
ace. s. f. G# ^ » » 

n. pi. f. $u»)^ „ „ 

loc. pi. f. >o»^i/^> „ „ 

superl. jiGtt»-e\> a » 

ace. s. m. C£G£^)^ „ „ 
The pahl. trlr. first indicated this 
meaning with cMr; so also at y. 1, 
47; 2, 55; 4, 11; 6, 46; 8, 2; 64, 
48; pers. ghdlib; Ner. with an em- 
phatic balishthatdm, etc.; cp. ind. 
w#ra. Discussion of the etym. of 
this word and its companions seems 
to be often avoided, but one cannot 
however help considering vylsig, 
vyirig, augeo, lith. dugn; old irish 
dg (so reported), goth. aukan, etc. 

j^oj^jjjj^) f. continuous, ever- 
lastingly continuous (Justi also 
'powerful' which may well be a se- 
condary sense; see the pahl., etc.); 
sempiternus; (can it mean associa- 
ted?). 

n. s. f. j(,.)pj*jjj»p>, y. 30, 7, 
sempiterna; pahl. tMhishnb (so); 



92 



*U<<>>?)iiiSO) ^|AUil^> 



ace. s. f. G^j^jj^o), y. 48, 6, 

continuam. 
inst. s. f. (^J3Wai^o>) lat. av. 

g. s. f. Jto*%v*u*v> „ „ 

loc. s. uiyzmipy, y. 45, 7, 

in continua; tukhshishno ; pers. 
Ms his /in. 

n. du. ^pjaujip), y. 33, 8, 

continuae-duae. 

ace. du. ^j <?,$,> jj^>, y. 43, 1, 

continuos-duos. The pahl. tukh- 
shishno, which affords (apparently) 
only a general reproduction, but 
which may indeed give the true 
secondary sense which the trlr. so 
often affords independently of ety- 
mology; Ner. with forms of adh- 
yavasdya; pers. kushishn at y. 43, 

2; cp.j^j>^ + i)^> ? j^djjI^)^; 

for jw^> cp. ind. utd; old pers. 
utd, np. u, u; av, avxs (?); for 
J^»j*05 cp. ind. yuti; lith. ydu-ti; 
angls. iz-uti (?), etc. 

•lu^d^jj^ y. 45, 7 loc. s. f. 

of j^&° (which see) 'in continuous'; 

'in eternal', or 'in vigorous (?)', 
in continua, in robusta (?); the 
pahl., while offering what may well 
be the actual meaning aside from 
etymology, only indicates the ob- 
lique case by the position of the 
word, yet see the gl. to the deter- 



mining loc. correlative l pavan(= in') 
amarg-rubishmh '. 

^^oj>, y. 45, 2, cp. ind. utd; 
av, av-ys, avxe (?) ; goth. auk, etc. 
*>&, y. 30, 6; 45, 5; 53, 8; 

cp. ind. upa; old pers. upd; vno; 
s-ub; sublevo, subveho; old hg. uf; 
germ. auf. 

jx)pu*My>, y. 43, 8; 1st g g. conj. 

act. of £)jj/? (which see); I will 

weave (my song); hymnum-meum- 
texam. As to the remarkable ren- 
dering of the pahl. trlr., erroneous 
but greatly more important than 
many a correct translation, see 
comm. ; Ner. follows the interesting 
error, or exaggeration; as to this 
see texts and comm. also the next 
word; cp. ind. urnavabhi ; vyog, 
angls. vefan, weben. 

4\*>*W>, y. 28, 3, 1st sg . conj. 

aor. of £pZ? which see, 'I will 

weave (my song)'; celebrem [-brabo]. 
The pahl. trlr. repeats his uniform 

error; he saw the letters jujjj^> 
in their orig. avesta-pahl. form 
■*0£JJ = ufytil hut this J{)£)) also 
spells a portion of nafshman, as we 
have it napesh; nafshman-homandrii, 
a most singular error, correct how- 
ever as to form; the above proves 
however what indeed needed no 



Jt5)> 



-a>7ji»7> 



93 



proof 7 which is that the original trlr. 
used a zend text largely, or wholly, 
in the orig. pahl. zend character; 
see on this point conmi. also Z. D. 
M. G., Oct., 98 ; an additional article 
on this subject will probably be in 
print in the Z. D. M. G. by the 
time that this present writing is 
published, and to it the reader is 
referred for a full discussion. 

j(M> ; y. 34, 11, both, ambae 

nom. f. du. of jji> (which see); so 

the pahl. trlr. first recognised with 
kola II (d&)\ Ner. dvitayam; pers. 
har du. 

K5i>, both, ambo, ambae; 

n - f - \fyh y- 34, 11 

d. m. iujjjj^j) lat. av. 

loc. m. %**%)> c= 4 j ^)>); 

cp. ind. n-bhdu, the u seems to 
have been an expression for 'two* 
from the idea of division, as was 
vi; in vi-shu, vi-shva, etc.; cp. old 
ch. sclav. vu-toru (so reported) also 

u in dvd-u; cp. also j^o.)j)4d_^/?; 
FC-xaxi; vi-ginti, a^cfc*, ambo; lith. 
abu; goth. bdi, etc. 

G^-"»/> (properly °^>*)i$ which 
see), y. 31, 3. 



4SIT>>7> (properly \(Ssi)l^ which 

see), y. 31, 21; 44, 2; 45, 11; 
46, 14; 50, 6; 51, 11. 

ii/ji» />, f. plant tree, arbor, 
herba ; 

*)*»)> lat. av. 

(so to jjjjjj/ ?) „ „ 



n. s. 
ace. s. 
abl. s. 



abl. s. 



>.ujj,>jj/.u»;> 



gen. s. 
voc. s. 
nom. pi. 
nom. pi. 
ace. pi. 



(SO tO JiJJii/ ?) „ „ 

&>)»»)> „ „ 

{*»)jj»)>, y. 48, 6, 

arbores-herbasque. 

ace. pi. jwjjASfui 7ii» />, y. 44, 4; 

51, 7, arboresque; arbores-her- 
basque. 

dat. pi. ji^^iijji^j/ji»/> lat. av. 
gen. pi. G£\»)*»)> „ „ 

loc. pi. >o»J« /■"»/>; » »• 

So the pahl. trlr. first recognised 
with aurvar (or hurvdr (?)); Ner. 
vanaspatim; pers. ilrvar.; cp. ind. 
urvdrd ; aqovqa; arvum ; armen. 
araur ; lith. dr^' (so some); goth. 



94 



4?g>>-\)^»Jii»)> ^j 



art/an to plough (F.); old irish 
arathar, etc. 

iu»/> (properly juj»>; which see) 

y. 29, 1, 5, 9; 34,2; 44, 8; 45, 7; 
46, 11; 50, 1; 51, 13. 

£{}.ui»;> (properly °>»/; which 
see), y. 28, 1, 4. 

U5}.iu»;> (properly t(3JAw>»; 
which see), y. 31, 2. 

^<y>_J( 5 0».tti»7> (so J. with 

others; properly °^yiii)l^ which see), 
y. 32, 12. 

W*t2xyu*»J> (properly <yut)l? 
which see), y. 34, 13; 44, 8. 

.tyj^^uu))/) (properly °^ju)l? 
which see), y. 46, 5. 

jAUj^yjj^j^))/) (properly °^>jjj)1$ 
which see), y. 34, 8. 

jj^.u)»/> (properly ad^iu//? 
which see), y. 30, 11; 31, 1. 

j^jjuj^ciju»7> (properly °^>j*})1? 
which see), y. 31, 1 ; 44, 15. 

4u(3ji}V> (properly °6Z*)l? 
which see), V. 51, 14. 

juj^)iiAJjj»/> (so J.* with others), 

properly °a.uj//? which see), y. 43,2. 

ju»^jim»;> (J.* jAMjj5Jn»;>; 

properly ftMJ^ij//? which see), 
y. 34, 6. 

juj)jjj»/> (so J.*; properly 



jwC-ui//? which see), y. 30, 1. 

€j^^ J J j- u '»/> (properly^iw)/? 
which see), y. 49, 8. 

j^G(0am»/> (properly Kiw7^ 

which see), y. 32, 1. 

fttf(*CMw>>/> (so J.* with others; 

properly o P0*u)lp which see), 
y. 44, 8 (so reading (?)). 

uj.tf u>u»;> (properly ujidujAi/^ 

which see), y. 43, 5. 

^)# (p r °p er V 4)^>»^ wnicn 

see), y. 33, 9; 45, 2; 49, 11. 

.£>, y. 33, 12: 46, 12, up, out, 

ad (in assurge), sursum; so the 
pahl. trlr. first recognised with 
laid; Ner. ucchaih ; pers. shitdbi, 
y. 33, 12, and bald, y. 46, 12; cp. C>; 

old pers. us ind. ud; vcrzsQog; vg- 
n Xrj% ; goth. tit (tit), uz-, uz-dreiban, 
ur-reisan, old h. g. ort (?) ; angls. 
ord. 

~V$c****h P art - pres. of 2>xl$ 
(which see) wishing, choosing, n. s. m. 
Ux»j y. 45, 9, bene-volens. 

Ux» y y. 44, 10 (difficult J.* 

accidentally c)&> (?)), 3d pi. conj. 

(or nom. sg. m. of the pres. part.) 

of 43.u/? -to desire ' (which see); 

for the 3d pi. conj. cp. ind. stem 
ugd (and for form only ; cp. uchun 
from vas, 'to shine'); for the part. 



»»> — - # 

pres.; cp. ind. ugdn; the pahl. 
trlr. first pointed to the n. sg. part, 
with khiirsand homanam; Ner. sam- 
tushto 'smi; the pers. text omits: 

for etym. see i3.w/? ; (some writers, 

properly following a great teacher, 
hold to a neut. pi. = 'commands' 

or the like, U£» = *\f*** P r0D - 
comparing- vagin — 'exercising 
power'); see comm., p. 530. 

)c^3> (so J.* with others, (a slip 

of the pen is however corrected)), 
y. 45, 9: 

n. s. m. of ^a«.ujo> ■ 

part. pres. of jdjjZ? (which see), 

well-wishing, bene-volens; so the 
pahl. trlr. first (approximately) in- 
dicated by pavan khursandih; Ner. 
samtiishtya ; pers. pah rasdmandi; 

for etym. see iS-n/? [alternative 

suggestions as to the meaning 
might be 'discerning', or 'exercis- 
ing authoritative will': cp. the 
meanings of vagin, etc.: see also 
comm., p. 544]. 

_gj.tt> ? name of a party, 'the 

falsely zealous' in polemical allu- 
sion to the familiar euphemistic 
use of the word by an opposed 
party in its indian form: n. s. m. 

j^^ji3> 7 y. 44, 20 falso-studiosus; 
the pahl. naturally transcribes ; Ner. 
omits; pers.?; cp. ind. ngij; root 



»*jC-jJJjkU^aJ» 



95 



&*>(?, 'to desire', for the sniff, j 
orig. g, cp. gk. aQ7ta£, aqnayog. 

[The inversion of meaning from 
an original 'good' sense to an 'evil' 
one must be noticed in passing: 
(cp. also similar circumstances in 
relation to the Karpans, daeva's, 
etc.). 

This phenomenon proves a hos- 
tile intercourse between Iranians 
and the tribes which were later 
indians, or in some way most 
closely related to them. This con- 
nection could not possibly have 
taken place in India; its scene 
must therefore have been Iran, 
which is not (?) questioned. But 
at what period could this hostile 
intercourse have existed? The 
period at which estrangement arose 
must have been previous to gathic 
times; yet the gathas show such a 
conflict in full force. Can we ex- 
clude the gathic scene from being 
among the number of those scenes 
of conflict in which this dethrone- 
ment of holy names either origi- 
nated, or was made more complete? 
The gathas and the avesta alone 
record a change like this so plainly. 
All the indications point to the 
gathic period, as one in which the 
hostility become especially profound 
and acute]. 

jj^*.g.*)(-.uj.u)^.tt> stretching out, 
or 'lifting up', (the hands in the 



96 



rity^i(l)- 



V£y«»»> 



attitude of devotion), erectas-manus- 
habens (sic). 

n. s. m. 4^^J»-m) jlm ^>, y- 28, 1; 

50, 8 ; so the pahl. trlr. first recog- 
nised as to orig. and form at 
y. 28, 1 with austdno-yadman ; Ner. 
uttdnahastah ; pers. bar-ddsht-dast; and 
at y. 50, 8 with austdno-dastik, 

etc. : )ji^+ &> = 'to stretch out'; cp. 

RV. Ill, 14, 5 vaydm te adyd rarima 

hi Jcumam uttdndhastd ndmasopasddya; 
RV. X, 79, 2 dtrdny asmai padbhih 

sdm bharanty uttdndhastd ndmasadhi 
viJcshu. 

^V*»G({)*> (J-* ^0>*G^>), y. 34, 

4, 1st pi. pres. conj. act. of 

XmL? (which see), desideramus, let 

us desire, pray for; we may fairly 
say that the text of the last pahl. 
re-translator (sic) is in a state of 
debris, here affording only the idea 
in the word, but the li — me, mine, 
etc. in the gl. shows beyond a 
question that a first person was 
earlier (or later) recognised; the 
pahl. trlr. elsewhere however first 
drew the grammatical analogy; see 
comm. p. 50; see also the previous 
strophe where the 1st pers. is freely 

recognised by yehabunam = jlu£.uja, 
etc. 

pujjji5> ; y. 50, 2, 3d sg. opt. 
act. of .ttjj/? (which see) desideret 



[-rabit], shall desire, seek for; here 
the pahl. trlr. follows a predecessor 
who was free, careless or incom- 
petent, giving however the root idea 
in a form which might be con- 
sidered an infin. for an imper. 
He however completed the gram- 
matical form in the gl. aighash 
khursandih (aito) ; not so Ner. (NB.) 
who follows a better text (or the 
orig. gathic) with his samtoshayet, 
first reproducing the form here in 
this instance; the pers. however 
has razdmandi and khoshi. 

[As instances where the pahl. 
first reproduced for us the pot. form, 

cp. y. 48, 9, ^uojj^j/? = dkds 

yehevundnd, pi. for sg. (but Ner. 
and pers. read -ndni there (same 
characters)). The pahl. trlr. seems 

to have understood w^jjj^jjm y. 43, 

3 in the imperative sense, render- 
ing with an infin. ydmtunishw, 
which Ner. correctly reproduces as 
imper. with -prdpnotu; not so the 
pers. which simply reads the pres. 
indie, rasad]. 

^0>jj».tt> (so J.* with others), 

y. 44, 16, 2^ du. pres. act. of .tfjj/? 

(which see); we-two-wish-for, ex- 
petimus; the pahl. trlr. does not 
reproduce this rarely occurring 2d 
dual, which seems to appear in this 
exact form only twice even in the 
Rg Veda (though we have some ten 



